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PREFACE TO THE GOSPEL
/
OF
ST. MATTHE W.
X HE general title of this latter collection of Sacred Books, which, as well as the former, all
Christians acknowledge to have been given by immediate inspiration from God, is in the Greek
H kainh A1A0HKH, which we translate The NEW TESTAMENT : but Avhich should rather be
translated The NEW COVENANT; or, if it were lawful to use a periphrasis, The New Cove-
nant, including a Testamentary Declaration and Bequest : for this is precisely the meaning of this
system of justice, holiness, goodness, and truth. St. Paul, 2 Cor. iii. 14. calls the Sacred
Books before the time of Christ, H riAAAU AIA0HKH, The OLD COVENANT ; which is a vp.-v
proper, and descriptive title of the grand subject of tl->r.<?p RooL Thl~ upatrtbe evidently considers
the Old Testaments and the New, as two Covenants, Gal. iv. 24. and in comparing these two together.
he calls one itxXoum <JW0>jjojv, the old covenant, the other jmmvjjv, the new ; one ttpuit^v, the first, the
other viav, that which is recent ; in opposition to the old covenant, which was to terminate in the new,
he calls this ^urrom, better, more excellent, Heb. vii. 22. viii. 6. and aiuviov, everlasting, Heb. xiii. 20.
because it is never to be changed, nor terminate in any other: and to endure endlessly itself. The
word Covenant, from con, together, and venio, I come; signifies a contract or agreement made between
two parties; to fulfil the condition of which, they are mutually bound. The Old Covenant, in its
essential parts, was very simple. I will be your GOD : Ye shall be my PEOPLE — the spirit
of which was never changed. The people were to take Jehovah as the sole object of their re-
ligious worship, put their whole trust and confidence in Him ; serve Him in his own way, accord-
ing to the prescribed forms which he should lay before them. This was their part. On His side,
God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon
tliem, his providence to support them, and his grace to preserve them unto eternal life. But all this
was connected with the strict observance of a great variety of rites and ceremonies, at once expressive
of the holiness of God, the purity of the Divine Justice, and the exceeding sinfulness and utter
helpless state of ma;i. A great part of the four latter Books of Moses, is employed in prescribing
B
ii PREFACE TO THE
and illustrating these rites and ceremonies; and what is called the JVew Covenant, is the complement
and perfection of the whole.
The word Ajotfiw, from <$V# and t<S^uj, / lay down, signifies not only a covenant agreement, but
also that disposal which a man makes of his secular matters during his life, which is to take place
after his death. It answers to the Hebrew m:j berith, from *o bar, to purify, because in making cove-
nants, a sacrifice was usually offered to God for the purification of the contracting parties ; and hence
the word nna herith is frequently used to express not only the covenant itself, but. also the sacrifice
offered on the occasion. See below under Gospel ; and see the notes on Gen. vi. 18. xv. 18. Exod.
xxix. 45. Lev. xxvi. 15. and Deut. xxix. 12. where every thing relative to this subject is largely
handled.
The term New Covenant, as used here, seems to mean, that grand plan of agreement or reconci-
liation which God made between himself and mankind, by the death of Jesus Christ; in consequence
of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified
from their sins, and united to God. Christ is called t>js- Aj«.$>jjojs" axir^ pze-nns, The Mediator of the
New covenant, Heb. ix. 15. And referring to the ratification of this New Covenant or agreement, by
means of his own death, in the celebration of his last supper, Christ calls the cup, T07roTy$iov, v\ aoav*; Anx.-
Qv>Kii ey t» cupxTi pov, This cup is the JVew Covenant in my blood: i. e. an emblem or representation of the
New Covenant, ratified by his blood. See Luke xxii. 20. And from these expressions and their ob-
vious meaning, the whole Christian Scriptures have obtained this title, The New Testament, or
Covenant, of our Lord and Saviour Jesus Christ.
Those writings and the grand subject of them, which, previously to the New Testament times, were
termed simply The Covenant ; were, after the Incarnation, called The Old Covenant, as we have
already seen, to distinguish them from the Christian Scriptures, and their grand subject, which were
called The New Covenant ; not so much because it was a new agreement, but rather a renewal of the
old, in which the spirit, object, and design of that primitive Covenant were more clearly and fully
manifested.
Ihe particulai utlo to oarh of iho fnnr following Books, in most Greek MSS. and printed editions,
is ETAITEAION ko,ta MAT0AION — MAPKON — AOTKAN — IOANNHN, which we translate, The Gospel
according to Matthew — Mark — Luke — John; i. e. the Gospel or history of our blessed Lord, as
written and transmitted to posterity by each of these writers. Our word Gospel, which should be
always written godspel or godespel, comes from the Anglo-saxon gobrpel, and is compounded of job,
good, and rpel, history, narrative, doctrine, mystery, or secret ; and was applied by our ancestors, to
signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or
kept secret from the foundation of the world.
Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner, who
writes it gob-rpell, explains it thus, Scrmo Dei mysticus ; Dei historia. " The mystic word of
God; the history of God." But he supposes that it may be compounded of job, good, and rpell,
a message; and very properly observes, that jobrpelhan, signifies, not only to preach, or proclaim
the Gospel: but also to foretell or predict ; to prophesy, to divine: and in this latter sense, the
word rpell, spell, was anciently used among us, and still signifies an incantation, or a charm; which
implies a peculiar collocation, and repetition of certain words, which were supposed to produce
supernatural effects by means of spiritual influence or agency: which agency was always attracted
GOSPEL OF ST. MATTHEW.
in
and excited by such words, through some supposed correspondency between the woi-lc, aru] t[K,
spiritual agency to be employed. The word in this sense occurs in King Alfred's Sa.on trans-
lation of Boethius, De Consolalione Philosophic:, chap. 38. Da onjunnon leare men pypcan rpeli, Then
deceitful men began to practise incantations. It is possible that our ancestors gave this title to )K.
preaching of Christ crucified, from observing the astonishing effects produced by it, in changing
the hearts and lives of sinners. And very innocently might they denominate the pure powerful
preaching of the death and resurrection of Christ, God's charm : that wonderful word, which,
accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects
among men.
As the word rpelhan spcllian signifies to teach or instruct ; hence our word to spell, i. e. to teach
a person by uniting vowels and consonants, to enunciate words ; and thus learn to read. And
hence the book out of which the first rudiments of language are learnt, is termed a spelling-book,
exactly answering to the rpell-boc spell-book of our ancestors, which signified a book of homilies-.
or plain discourses, for the instruction of the common people. We have already seen (note on
Gen. i. 1.) that job among our ancestors, not only signified God the Supreme Being; but also
good or goodness, which is his nature : jobrpell godspell therefore, is not only God's history, doc-
trine, or plan of teaching; but also the good history, the good doctrine; and hence rpellian, to
preach or proclaim this doctrine : rpell-boc, the sermons that contained the rudiments of it, for
the instruction of men ; and rpel-boba spel-boda, the orator, messenger, or ambassador, that an-
nounced it.
The Greek word Evxyyi\iov, from w, good, and xyyihix, a message, signifies good news, or glad tidings
in general ; and is evidently intended to point out, in this place, the good message or the glad tiding-
of great joy, which God has sent to all mankind, preaching peace and reconciliation by Christ Jesus,
who is Lord of all : proclaiming that He, as the promised Messiah, has, by the grace of God, tasted
death for every man — for he has died for their offences, and risen again for their justification : and
that through his grace, every sinner under the whole heaven may turn to God and find mercy. This
is good news, glad tidings, a joyful message ; and it is such to all mankind, as in it every human spirit
is interested.
But besides this general meaning, the word Evxyyihim has other acceptations in the New
Testament and in the Greek writers, which may be consulted here with great propriety and
effect.
i. It signifies the reward given to those who brought good news. Thus Homer represents
the disguised Ulysses, claiming a reward, tvxyythiov, a vest and mantle, should he verify to Eumeus,
the glad tidings of his master's safety. EvxyytKtov h pai es-o>. Let me have a reward for my good news,
Odyss. xiv. v. 152.
To which Eumeus, who despaired of his master's return, replied,
£1 yt/>QV, out' x£ iym Ev xyythi o v iroSi ncoo,
Out' OJW<T£u? £t» oikov tAiv<rtTXi. lb. V. 266.
Old friend ! nor cloak nor vest thy gladsome news
Will ever cam ; Ulysses comes no more ! Cowper.
And on the word, as thus used, Eustalhius gives the following comment : EvotyyiAiov; &ȣgv vjjw
ccyaQv ivxyytAw. « Euangelion signifies the reward given for bringing good news."
B 2
\
lY PREFACE TO THE
St. Chrv5°stom' m h's x*x- Homily on the Acts, gives this as a common meaning of the word, " The
Gospel «* this : Thou slialt receive good things ! as men are accustomed in their common conversation
to s"^ *° eac^ other, n uot ru>v tvayytKiuv;^ What reward wilt thou give me for my good news, &c."
' j/is used in the same sense by the Septuagint, 2 Sam. iv. 10. When one told me, saying, behold, Saul
is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought <*> ifei p
^ovvm EvayytKix, that I would have given him a reward for his tidings. Cicero uses it in the same
sense, see his Epistles to Atticus, lib. 2. Ep. 3. O suaves Epistolas tuas uno tempore mihi datas duas :
quibus Eu ayyiKia. quay reddam nescio, deberi quidem, plane fateor. " O, how delightful are your Epistles !
two of which I have received at one time, for which I know not what recompense to make : but, that
I am your debtor, I candidly confess."
2. It is used also to signify the prayers, thanksgivings, and sacrifices, offered on the arrival of good
news. So Aristophanes Moj<Toji« — EvuyyiAiu fiveiv, tmfov Govs, ryQzca. I think I should sacrifice a heca-
tomb to the goddess for this intelligence. Aristoph. in Equit. v. 653.
Isocratcs (Areopag. initio) is supposed to use the word in the sense of supplication, Em to<txvtxis
fl"js#£e<rjv E v a. y y e a i » pw £ts tify nQvyt&uiv — " relative to these transactions, we have purposed to make sup-
plication twice.'" Xenophon uses it to denote an eucharistic offering made on account of receiving good
news. E0ue t* EvooyyiAK*. See Hist. Gr. I. 6, 27. It seems to be used in a similar sense by the Sep-
tuagint in 2 Sam. xviii. 20, 27.
Other examples might be produced in which the word is used in all the above senses ; but these
may be deemed sufficient.
3. However illustrative the above acceptations of Evxyyihtov among the Greek writers, may be of
the word in relation to the great doctrine of the new covenant ; yet among the sacred writers, it is
restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above.
See Luke ii. 10.
4. The whole doctrine of Jesus Christ comprised in the history of his incarnation, preaching, mira-
cles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation
was procured for a lost world, is expressed by the word Ev»yyi\iov, as well as by the general title ;
K*<v>j Atttfljjw. Rom. i. 1, 3,9. Matt. iv. 23. ix. 35. xxiv. 14. Mark. i. 14. But the Sacred Writers
use it with a variety of epithets, which it may be necessary to mention,
1st, It is sometimes termed The Gospel of God concerning his Son. Rom. i. 1, 3. 2dly, The Gospel of
the Son of God. Rom. i. 9. 3dly, The Gospel of the kingdom of God. Matt. iv. 23. ix. 35. xxiv.
14. Mark i. 14. 4thly, Sometimes it is simply called THE GOSPEL. Mark xiii. 10. xvi. 15. 5thly,
The word or doctrine (Aoyos) of the Gospel. Acts xv. 7. 6thly, The Gospel of Peace, Eph. vi. 15.
7thly, The Gospel of Glory, to EvxyytKtov tvs Sofa. 1 Tim. i. 11. 8thly, The Gospel of Salvaiio?i, to
Evxyytfaov rtis <raiTiii>icis. Eph. i. 13.
5. In 1 Cor. ix. 23. it means the blessings and privileges promised in the New Testament.
6. It means the public profession of the doctrine taught by Christ, Mark viii. 35. x. 29. 2 Tim. i.
8. Philem. ver. 13.
7. Rut in Gal. i. 6, 8, 9. the word Evxyythtov seems to mean any new doctrine, whether true or
false.
Many MSS. have To kxto, M«t$««ov etyiov EvxyytAtov, which is generally rendered, The Gospel according
to Saint Matthew. But the word aynv, saint, or holy, should be here applied to the Gospel, with which
it properly agrees, and then the title would run, The holy Gospel according to Matthew ; that is,
GOSPEL OF ST. MATTHEW.
the account of this Holy Dispensation according to the narrative, composed by Matthew, an eyewitness
of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor
to the narrator, the title being simply, The Gospel according to Matthew.
SOME ACCOUNT OF MATTHEW THE EVANGELIST.
Matthew, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew.
As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of
Galilee, as the rest of Christ's apostles were; but of what city in that country, or of which tribe of
the" people of Israel, are not known.
As he sat at the custom-house, by the sea-side, in or near the city of Capernaum, Jesus called
him; and as soon as he could make up his accompts with those by whom he had been employed
and entrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he
made an entertainment in his own house, where Christ and several of his disciples were present,
together with many tax-gatherers, and others, of no very respectable character, in the sight of the
Pharisees.
It is probable, that Matthew took this occasion of calling together his relatives and acquaintances,
that he might take a friendly farewell of them; and give them the opportunity of seeing and hearing
that divine Person, whose words he had already found to be spirit and life to his own soul ; and to
whose service he had now solemnly dedicated himself.
He was placed by our Lord in the number of his Apostles, and continued with him during his life.
After the Ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the
disciples on the day of Pentecost.
Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is
particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be
any clear evidence in the writings of the primitive fathers, that he suffered martyrdom.
St. Matthew's Gospel is generally allowed to be the most ancient part of the writings of the New
Covenant. Many modern critics contend that it was written about the year of our Lord 61, or
between this and 65. Others, that it was written so early as 41, or about the eighth year after the
Ascension : and this is supported by the subscriptions at the end of this Gospel in many MSS. ; but
it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a
middle way, which carries much of the appearance of probability with it, viz. that Matthew wrote his
Gospel in Hebrew, about the 8th year after the Ascension of our Lord, or A. D. 41. and that the
translation of it into Greek was made about A. D. 61. or later.
Whether this Gospel were written originally in Hebrew or Greek, is a question by which the
most eminent critics have been greatly puzzled and divided. The balance however is clearly in
favour of a Hebreiv original. The present Greek text, was doubtless published at a very early
period; who the translator was, cannot at this distance of time be determined ; probably it was the
Evangelist himself.
As Matthew was one of the twelve disciples, his history is an account of what he heard and saw,
being a constant attendant on our blessed Lord. This consideration of itself would prove, that
allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this.
the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our
VI
PREFACE TO THE GOSPEL OF ST. MATTHEW.
Lord had promised to his disciples, to guide them unto all truth, and bring whatsoever he had spoken
to them, into remembrance, John xiv. 26. These two considerations stamp the narrative with the
utmost degree of credibility.
ADVERTISEMENT.
It may be necessary to say a few words in explanation of the different Eras introduced at the commencement of the
Gospels. 1. By the Ussherian year of the world, the reader is to understand the chronological computation of Archbishop
Ussher ; who supposed that 4000 years exactly, had elapsed from the creation of the world till the birth of Christ. 2. The
Alexandrian Era, is that chronological computation which was used by the people of Alexandria ; who began their reckon-
ing 5502 before the vulgar year of Christ I. 3. The Antiochian Era, is a correction of the preceding, in the 4th century,
by Pandorus, an Egyptian monk, and used by the people of Antioch ; it differs only from the Alexandrian by subtracting ten
years. 4. The Constantinopolitan Era, is that still in use in the Greek Church, which reckons 5508 before the year I. of
the Incarnation, according to the vulgar era. 5. The Julian Period is a factitious era, conceived by Joseph Scaliger, to
facilitate the reduction of the years of any given epoch to that of another. This period is the result of the Lunar and Solar
Cycles, and the Indictions multiplied by each other. Thus : multiply 19, the Lunar Cycle, by 28, the Solar Cycle, and the
product will be 532 ; multiply this sum by 15, the Cycle of the Indictions, and you will have 7980 years, which constitute
the Julian Period. The first year of the Vulgar Era, is placed in the 4714th year of the Julian Period : whence it follows,
that to find any year of our Lord in this period, 4713 years must be added to that year : e.g. to find the year of this period,
answering to the present year of our Lord 1812, add 4713, and you will have 6525, which is the year of the Julian Period
sought. 6. The Era of the Seleucidce, sometimes improperly called the Era of Alexander, commenced 12 years after the
death of Alexander the Great, 312 before the Incarnation, according to the vulgar reckoning, and was properly the first
year of the Syro-Macedonian empire. 7. By the year before the Vulgar Era of Christ, is meant, that correct chronological
reckoning which showed that the vulgar or common reckoning of the A. D. or year of our Lord, is deficient not less than/our
years; so that the present year 1812 should be, according to strict chronological precision, 1816. 8. The mode of com-
puting by Olympiads, derived its origin from the institution of the Olympic Games, which were celebrated every four years,
for five successive days, at the time of the first full moon, after the summer's solstice. They were held on the banks of the
river Alpheus, near Olympia, a city of Elis, from which they derived their name. The first Olympiad commenced 776
before the Incarnation of our Lord. It need scarcely be added, that each Olympiad consists of four years ; hence the first,
second, third, or fourth year of any particular Olympiad. 9. Year of the building of Rome, is an important era among the
Roman historians : it commenced 753 years before the birth of Christ. 10. The year of Augustus, or years after the Battle
of Actium, is the computation of time from the commencement of the Roman Empire, which took place after the Battle of
Actium, 27 years before our Lord : from this time Augustus became sole governor. 11. The Cycles introduced, require
little explanation. The Solar Cycle is a revolution consisting of 28 years ; the Lunar Cycle of 19 ; and the Paschal Cycle,
or Dionysian Period, is compounded of both, thus : The Solar Cycle of 28, and the Lunar of 19, multiplied by each other,
produce 532, which constitutes a third Cycle, called the Paschal Cycle, because in that period, the Christian Passover or
Easter, a moveable Feast, has gone through all possible variations, and the Solar and Lunar Cycles, Dominical Letters,
Paschal term, Epacts, New Moons, &c. &c. all recommence exactly as they had done 532 years before. Other eras migM
have been noticed, but those mentioned above were judged to be the most important.
For farther particulars relative to the history of the Gospels, see the General Preface to the New Testament.
THE GOSPEL
ACCORDING TO
ST. MATTHEW
Ussherian year of the World, 4000. — Alexandrian year of the World, 5498. — Antiochian year of the World, 5488. — Con-
stantinopolitan vEraof the World, 5504. — Year of the Julian Period, 4709. — jEraof the Seleucidae, 308. — Year before the
vulgar iEra of Christ, 5. — Year of the CXCIII. Olympiad, 4. — Year of the huildingof Rome, 749. — Year of the Emperor
Augustus, i. e. from the battle of Actium, 26. — Consuls, Augustus XII. and Lucius Cornelius Sulla. — Year of the Paschal
Cycle or Dionysian Period, 530.— Year of the Solar Cycle, 5. — Year of the Lunar Cycle, 18. — Dominical Letters, BA,
CHAPTER I.
The genealogy of Christ divided into three classes of fourteen generations each : The first fourteen, from Abraham to
David, 2 — 6. The second fourteen, from Solomon to Jechonias, 7 — 10. The third fourteen, from Jechonias to
Christ, 11 — 16. The sum of these generations, 17. Christ is conceived by the Holy Ghost, and born of the
Virgin Mary, when she ivas espoused to Joseph, 18. Joseph's anxiety and doubts are removed by the ministry of
an Angel, 19, 20 ; by whom the child is named Jesus, 21. The fulfilment of the prophecy of Isaiah relative to
this, 22, 23. Joseph takes home his wife Mary, and Christ is born, 24, 25.
A
M. 4000.
B. C.5.
An. Olvmp.
cxciii. 4.
THE book of the a generation of
Jesus Christ, b the son of David,
• the son of Abraham.
» Luke 3. 23.-
-b Ps. 132. 11. Isai. 11. 1. Jer. 23. 5. Ch. 22. 2. John
7. 42. Acts 2. 30. & 13. 23. Rom. 1. 3.
NOTES ON CHAT. I.
Verse 1, The book of the generation of Jesus Christ] I sup-
pose these words to have been the original title to this Gospel ;
and that they signify, according to the Hebrew phraseology,
not only the account of the genealogy of Christ, as detailed
below, but the history of his birth, acts, sufferings, death,
resurrection, and ascension.
The phrase, book of 'the generation, nnSin "13D sepher toledoth,
is frequent in the Jewish writings, and is translated by the
Septuagint, /3<£a«5 ynjetaj, as here, by the Evangelist ; and
regularly conveys the meaning given to it above ; e. g. This
is the book of the generations of Adam, Gen. v. 1. That is,
the account of the life of Adam and certain of his imme-
2 d Abraham begat Isaac; and c Isaac
begat Jacob ; and f Jacob begat Judas
and his brethren ;
c Gen. 12. 3. & 22. 18.
Gal. 3. 16. 1 Gen. 21. 2, 3.-
f Gen. 29. 35.
A. M. 4000.
B. C. 5.
An. Olvmp.
CXCII!. 4.
-e Gen. 25. 26.
diate descendants. Again. These are the generations of Jacob,
Gen. xxxvii. 2. that is, the account or history of Jacob, bis
son Joseph, and the other remarkable branches of the family.
And again. These are the generations of Aaron and .Moses,
Num. iii. 1. That is, the history of the life and acts of these
persons, and some of their immediate descendants. The same
form of expression is also used, Gen. ii. 4. when giving the
history of the creation of heaven and earth.
Some have translated /3;/3/o? yeveo-»«j, The book of the
genealogy ; and consider it the title of this chapter only ; but
the former opinion seems better founded.
Jesus Christ] See on verses 16. and 21.
The son of David, the son of Abraham.] No person ever
The genealogy
ST. MATTHEW.
of Christ.
A. M. 4000.
B. C. 5.
An. Olymp.
CXC11J. 4.
3 And a Judas begat Phares and Za-
ra of Thamar ; and b Phares begat Es-
rom : and Esrom begat Aram ;
4 And Aram begat Aminadab ; and Aminadab
begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Booz of Rachab : and Booz
begat Obed of Ruth ; and Obed begat Jesse ;
a Gen. 38. 27.— " Ruth 4. 18, &c. 1 Chron. 2. 5, 9, &c.
born, could boast in a direct line, a more illustrious ancestry
than Jesus Christ. Among his progenitors, the regal, sacer-
dotal, and prophetic offices, existed in all their glory and splen-
dour. David, the most renowned of sovereigns, was king and
prophet : Abraham, the most perfect character in all antiquity,
whether sacred or profane, was priest and prophet: but
the three offices were never united except in the person of
Christ ; he alone was prophet, priest, and king ; and possessed
and executed these offices in such a supereminent degree, as
no human being ever did, or ever could. As the principal
business of the prophet was to make known the will of God
to men, according to certain partial communications received
from heaven ; so Jesus, who lay in the bosom of the Father,
and who was intimately and thoroughly acquainted with all
the mysteries of the eternal world, came to declare the Divine
Nature, and its counsels to mankind. — See John i. 18. As
the business of the priest was to offer sacrifices to God, to
make atonement for the sins of the people; so Christ was
constituted a high-priest, to make, by the sacrifice of himself,
an atonement for the sins of the whole world ; see 1 John ii. 2.
and the whole Epistle to the Hebrews. As the office of king
was to reign over, protect, and defend the people committed
to his care by the divine Providence; so Christ is set as a
king upon Sion, having the heathen for his inheritance, and
the uttermost parts of the earth for his possession, Psal. ii. 6,
3, &c. Of the righteousness, peace, and increase of whose
government, there shall be no end, Isai. ix. 7. This three-
fold office, Christ executes not only in a general sense, in the
world at large ; but, in a particular sense, in every Christian
soul. He is first a prophet to" teach the heart the will of
God ; to convict the conscience of sin, righteousness, and
judgment; and fully to illustrate the way of salvation. He is
next a priest, to apply that atonement to the guilty conscience,
the necessity of which, as a prophet, he had previously made
known. And lastly, as a king, he leads captivity captive,
binds and casts out the strong man armed, spoils his goods,
extends the sway of the sceptre of righteousness, subdues and
destroys sin, and reigns Lord over all the powers and facul-
ties of the human soul ; so that as sin reigned unto death,
even so does grace reign through righteousness, unto eternal
life, by Jesus Christ our Lord. Rom. v. 21.
It is remarkable, that the Evangelist names David before
A. M. 4000.
B. C. 5.
An. Olymp.
CXCIU. 4.
6 And c Jesse begat David the king;
and d David the king begat Solomon of
her that had been the wife of Urias;
7 And e Solomon begat Roboam ; and Ro-
boam begat Abia; and Abia begat Asa ;
8 And Asa begat Josaphat; and Josaphat
begat Joram ; and Joram begat Ozias ;
c 1 Sam. 16. 1. & 17. 12. a 2 Sam. 12. 24. — -* 1 Cbron. 3. 10, &c.
Abraham, though the latter was many generations older :
the reason seems to be this, that David was not only the most
illustrious of our Lord's predecessors, as being both king and
prophet ; but because that promise, which at first was given
to Abraham, and afterward, through successive generations,
confirmed to the Jewish people, was at last determined and
restricted to the family of David. Son of David, was an
epithet by which the Messiah was afterward known among
the Jews : and under this title, they were led to expect him
by prophetic authority. See Psal. lxxxix. 3, 4. cxxxii. 10,
11. compared with Acts xiii. 23. and Isai. si. 1. Jerem. xxiii.
6. Christ was prophesied of under the very name of David.
See Ezek. xxxiv. 23, 24. xxxvii. 24, 25.
Verse 2. Abraham begat Isaac] In this genealogy, those
persons only, among the ancestors of Christ, which formed
the direct line, are specified ; hence no mention is made of
Ishmael, the son of Abraham, nor of Esau, the son of Isaac :
and of all the twelve patriarchs or sons of Jacob, Judah alone
is mentioned.
Verse 3. Pharez and Zara] The remarkable history of
these twins may be seen Gen. xxxviii. Some of the ancients
were of opinion, that the Evangelist refers to the mystery of
the youngest being preferred to the eldest, as prefiguring the ex-
altation of the Christian Church over the synagogue. Con-
cerning the -women whose names are recorded in this genealogy,
see the note at the end of the chapter.
Verse 8. Jorambegat Ozias] This is the Uzziah, king of
Judah, who was struck with the leprosy for his presumption
in entering the temple to offer incense before the Lord. See
2 Chren. xxvi. 16, &c. Ozias was not the immediate son of
Joram : there were three kings between them, Ahaziah, Joash,
and Amazvah, which swell the fourteen ganeraWons to seven-
teen: but it is observed, that omissions of this kind are not un-
common in the Jewish genealogies. In Ezra vii. 3. Azariah
is called the son of Merajoth, although it is evident from 1
Chron. vi. 7 — 9. that there were six descendants between
them. This circumstance the Evangelist was probably aware
of; but did not see it proper to attempt to correct what he
found in the public accredited genealogical tables ; as he knew
it to be of no consequence to his argument, which was merely
to show, that Jesus Christ as surely descended, in an uninter-
rupted line from David, as David did from Abraham. An
■
A. M. 4000.
B. C. 5.
An. OJyunp.
CXCIII. 4.
The genealogy
9 And Ozias begat Joatham; and
Joatham begat Achaz; and Achaz
begat Ezekias ;
10 And a Ezekias begat Manasses; and Manas-
ses begat Amon; and Anion begat Josias;
1 1 And b Josias c begat Jechonias and his
» 2 Kings 20. 21. I Chron. 3. 13. b Some read, Josias begat Jahim, and
JakimbtgalJechonias. c See 1 Chron. 3.15, 16.
this he has done in the most satisfactory manner : nor did any
jierson in those days pretend to detect any inaccuracy in his
statement ; though the account was published among those
very people whose interest it was to expose the fallacy, in
vindication of their own obstinate rejection of the Messiah, if
any such fallacy could have been proved. But as they were
silent, modern, and comparatively modern unbelievers, may
for ever hold their peace. The objections raised on this
head are worthy of no regard.
St. Matthew took up the genealogies just as he found them
in the public Jewish records, which, though they were in the
main correct, yet were deficient in many particulars. The
Jews themselves give us sufficient proof of this. The Talmud.
title Kiddushim, mentions ten classes of persons who returned
from the Babylonish captivity : I. 'Jrip cohaney, priests. II.
•"iS levey, Levites. III. liXW yishrael, Israelites. IV. ^lSn
chululey, common persons, as to the priesthood ; such whose
fathers were priests, but their mothers were such as the priests
should not marry. V. *Vi girey, proselytes. VI. 'nvn cha-
rurey , f reed-men, or servants who had been liberated by their
masters. VII. '"HOD mamzirey, spurious, such as were born
in unlawful wedlock. VIII. Trtf nethinev, JVcthinims. IX.
'pflt? shetukey, bastards, persons whose mothers, though
well-known, could not ascertain the fathers of their children,
because of their connexions with different men. X. '31D:-v
asuphey, such as were gathered up out of the streets, whose
fathers and mothers were utterly unknown. Such was the
heterogeneous mass brought up from Babylon to Jerusalem : and
although we learn from the Jews, that great care was taken to
separate the spurious from the true-born Israelites, and Canons
were made for that purpose ; yet it so happened, that some-
times a spurious family had got into high authority, and there-
fore must not be meddled with. See several cases in Light-
foot. On this account, a faithful genealogist would insert in
his roll, such only as were indisputable. " It is therefore
easy to guess," says Dr. Lightfoot, " whence Matthew took
the Ust fourteen generations of this genealogy, and Luke the
first forty names of his : namely, from the genealogical rolls,
at that time well known, and laid up in the public xti^Xiet,
repositories, and in the private also. And it was necessary
indeed, in so noble and so sublime a subject, and a thing that
c
A. M. 4000
B. C. 5.
An Olymp.
CXCIII. 4.
CHAP I. of Jesus Christ.
brethren, about the time they w<:re
ll carried away to Babylon :
12 And after they were brought to
Babylon, e Jechoniasr. begat Salathiel; and Sala-
thiel begat fZorobabel;
13 And Zorobabel begat Abiud ; and Abiud
M =
d 2 Kings 24. 14, 15, 16. &. 25. 1 1. 2 Chron. 36. 10, 20. Jer. 27. 20. & 30. 9.
& 52. 11, 15, 28, 29, 30. Dan. 1. 2. * I Chron. 3. 17, 19. ' Ezra 3. 2. &
5.2. Neh. 12. 1. Hag. 1. 1.
would be so much inquired into by the Jewish people, as the
lineage of the Messiah would be, that the Evangelists should
deliver a truth, not only that could not be gainsaid, but also
might be proved and established from certain and undoubted
rolls of ancestors." See Horaz Talmudicat.
Verse 1 1. Josias begat Jechonias, &c] There are three con-
siderable difficulties in this verse. 1. Josias was not [he father
of Jechonias ; he was only the grandfather of that prince : 1
Chron. iii. 14 — 16. 2. Jechonias had no brethren ; at least, none
:ire on record. 3. Josias died 20 years before the Babylonish
captivity took place, and therefore Jechonias and his brethren
^ould not have been begotten about the time they were carried
away to Babylon. To this may be added a fourth difficulty.
»iz. there are only thirteen in this 2d class of generations ; or
forty-one, instead of forty-two in the whole. But all these dif-
ficulties disappear, by adopting a reading found in many MSS.
lo>Tt*i it tyat^s-e rav la&xt i /&• \u ctxtif*. it eytmm Tot If^uiittv.
And Josias begat Jehoiakim, or Joakim, and Joakim bega:
Jechonias. For this reading, see the authorities in Griesbach.
Josiah was the immediate father of Jehoiakim, (called also Elia
keim and Joakim) and his brethren, who were Juhanan, Zede
kiah, and Shallum : see 1 Chron. iii. 15. Joakim was the fathet
of Joachin or Jechonias, about the time of the first Babylonish
captivity: for we may reckon three Babylonish captivities
The first happened in the fourth year of Joakim, son of Jo-
siah, about A. M. 3398. In this year, Nebuchadnezzar hav-
ing taken Jerusalem, led a great number of captives to Baby-
lon. The second captivity happened under Jechoniah, son of
Joakim; who having reigned three months, was taken pri-
soner in 3405, and was carried to Babylon, with a great nun;
ber of the Jewish nobility. The third captivity took place
•inder Zedekiah, A. M. 3416. And thus, says Calmet, the 11th
verse should be read : Josias begat Joakim end his brethren .
and Joakirn begat Jechonias about the time of the first Babylon-
ish captivity; and Jechonias begat Salathiel, after they wen
brought to Babylon. Thus, with the necessary addition c I
Joakim, the three classes, each containing fourteen genera-
tions, are complete. And to make this the more evident,
I shall set down each of these three generations in a separ.r.p.
column, with the additional Joakim, thM the reader my !nv«
them all at one view
*
ST. MATTHEW.
A. M. 4000.
B. C.5.
An. 0'ivmp.
CXCI1I. 4.
Eliakirn begat
The genealogy
begat Eliakirn; anc
Azor;
14 And Azor begat Sadoc; and Sa-
doc begat Achim : and Achim begat Eliud ;
15 And Eliud begat Eleazar; a and Eleazar
a Luke 3. 24.
1 Abraham
1
Solomon
1 Jechonias
2 Isaac
2
Rehoboam
2 Salathiel
3 Jacob
3
Abia
3 Zerobabel
4 Judah
4
Asa
4 Abiud
5 Pharez
5
Josaphat
5 Eliakirn
6 Esrom
6
Joram
6 Azor
7 Aram
7
Ozias
7 Sadoc
8 Aminidab
8
Joatham
8 Achim
9 Naasson
9
Achaz
9 Eliud
10 Sal mo a
10
Ezekias
10 Eleazar
11 Booz
11
Manasses
11 Matthan
12 Obed
12
Amon
12 Jacob
13 Jesse
13
Josias
13 Joseph
14 David
14 Joachim
14 JESUS
In •<
Al forty
-two generati<
HIS.
Verse 12. Jechonias begat Salathiel] After Jechonias was
brought to Babylon, he was put in prison by Nebuchadnez-
zar, where he continued till the death of this prince, and the
accession of Evilmerodach, who brought him out of prison,
in which he had been detained thirty-seven years ; and re-
stored him to such favour, that his throne (seat) was exalted
above all the kings which were with him in Babylon : Jerem.
lii. 31, 32. But though he thus became a royal favourite, he
was never restored to his kingdom. And according to the
prophecy of Jeremiah xxii. 30. no man of his seed sat upon
ihe throne of David ; yet the regal line was continued through
his son Salathiel, who died in Babylon : but Zorobabel, his
son, returned from captivity, and by him the race of David
was continued, according to Matthew, by Abiud; and, accord-
ing to Luke, by Rhesa. See on Luke iii. 23, &c.
The term carrying away to Babylon, tu-reiKetrix, from fie-
TtiKtw, to change a habitation or place of residence, would be
luore properly translated by the word transportation, which is
here peculiarly appropriate: the change was not voluntary ;
they were forced away.
Verse 16. Jesus, who is called Christ.] As the word X£<o-Tes,
Christ, signifies the anointed or anointer, from %§ ia, to anoint ;
it answers exactly to the Hebrew rvcra mashiach, which we
pronounce Messiah or Messias ; this word comes from the
root TWO mashac, signifying the same thing. As the same
person is intended by both the Hebrew and Greek appellation,
3t should be regularly translated, The Messiah, or The Christ j
of Jesus Christ
begat Matthan; and Matthan begat
Jacob;
16 And b Jacob begat Joseph, the
husband of Mary, of whom was born Jesus, who
is called Christ.
A. M. 4000.
B. C. 5.
Ad. Olymp.
CXC.I1. 4.
" Ver. 21. & Ch. 13. 55. &27. 56.
whichever is preferred, the demonstrative article should never
be omitted.
Priests, prophets, and kings, among the Jews, were anointed
in order to the legitimate exercise of their respective offices.
Hence the word Xf wrs; Christ, or ITOD Mashiach, became a
name of dignity, and often signified the same as king. See
Isai. xlv. 1. Psal. cv. 15. Lev. iv. 3. vi. 20. 1 Sam. ii. 10.
The words IT^D Massiach and "|Vd melee, Xfia-To$ and /3a-
cr/Ast/;, Christ and king, are frequently interchanged. 1 Sam.
ii. 10. Psal. ii. 2, 6. Luke xxiii. 2. and see the Scholia of Ro-
senmuller on this place. The reason of this may be seen in
the following note, which I extract from the comment on
Exod. xxix. 7.
" It appears from Isai. lxi. 1. that anointing with oil, in
consecrating a person to any important office, whether civil
or religious, was considered as an emblem of the communi-
cation of the gifts and graces of the Holy Spirit. This cere-
mony was used on three occasions, viz. the installation of
prophets, priests, and kings, into their respective offices. But
why should such an anointing be deemed necessary ? Because
the common sense of men taught them, that all good, whether
spiritual or secular, must come from God, its origin and cause-
Hence it was taken for granted, 1. That no man could fore-
tell events, unless inspired by the Spirit of God. And there-
fore the prophet was anointed, to signify the communication
of the Spirit of wisdom and knowledge. 2. That no person
could offer an acceptable sacrifice to God for the sins of men ;
or profitably minister in holy things, unless enlightened, influ-
enced, and directed by the Spirit of grace and holiness.
Hence the priest was anointed, to signify his being divinely
qualified for the due performance of his sacred functions. 3.
That no man could enact just and equitable laws, which should
have the prosperity of the community and the welfare of the
individual continually in view, or could use the power con-
fided to him, only for the suppression of vice and the encou-
ragement of virtue, but that man who was ever under the
inspiration of the Almighty. Hence kings were inaugurated
by anointing with oil. Two of these offices only, exist in all
civilized nations, the sacerdotal and regal ; and in some coun-
tries, the priest and king are still consecrated by anointing.
In the Hebrew language, ri^D mashach signifies to anoint ;
and ITl^D mashiach, the anointed person. But as no man was
ever dignified by holding the three offices, so no-per^oneverhad
■
Number of generations.
17 So all the generations from Abra-
ham to David, are fourteen genera-
tions ; and from David until the carry-
A. M. 4000
B. C. 5.
An. Olym
CXCI
nT
CHAP. I. The conception of Christ
thcr, she was found with child b of the
Holy Ghost.
19 Then Joseph, her husband, being
ing away into Babylon, are fourteen generations :
and from the carrying away into Babylon unto
Christ, are fourteen generations.
18 IF Now the a birth of Jesus Christ was
on this wise : When as his mother Mary was
espoused to Joseph, before they came toge-
a Luke 1. 27.
the title Mashiach, the anointed one, but Jesus, The Christ.
He alone is King of kings, and Lord of lords : the king who
governs the universe, and rules in the hearts of his followers ;
the prophet, to instruct men in the way wherein they should
go ; and the great high-priest, to make atonement for their
sins. Hence he is called the Messias, a corruption of the word
ITB'ran ha-mashiach, the anointed one, in Hebrew ; which gave
birth to <> Xf iftbs, ho Christos, which has precisely the same
signification in Greek : of him, Melchisedech, Abraham,
Aaron, David, and others, were illustrious types. But none
of these had the title of the messiah, or the anointed of
God. This does, and ever will, belong exclusively to Jesus,
Ttie Christ."
Verse 17. Fourteen generations] See the note on ver. 11.
The Jews had a sort of technical method of summing up gene-
rations in this way. In Sinopsis Sohar. p. 132. n. 18. we have
the following words : " From Abraham to Solomon were fif-
teen generations ; and then the moon was at the full. From
Solomon to Zedekiah were other fifteen generations ; the moon
was then in the wane, and Zedekiah's eyes were put out." —
That is, the regal state came to its zenith of light and glory in
the time of Solomo7i ,- but decreased gradually, till it became
nearly extinct in the days of Zedekiah. See Schoettgen.
Verse 18. Espoused to Joseph] The word fwyo-TevSeirvs, from
fivtiTtevu, to contract, or betroth, refers to the previous mar-
riage agreement, in which the parties mutually bound them-
selves to each other ; without which, no woman was ever
married among the Jews.
Before they came together] The woman was espoused at her
own, or her father's house ; and generally, some time elapsed
before she was taken home to the house of her husband : Deut.
xx. 7. Judg. xiv. 7, 8. This custom has been immemorially
observed among the inhabitants of Ireland, who have not only
this, but many other Asiatic customs, which, added to various
authentic historic proofs, are collateral evidences, that they
received the Christian religion, not from the popes of Rome,
but through the means of Asiatic missionaries.
Among the Jews, the espousal, though the maniaee had I
c 2
A. M. 40U0.
B. C. 5.
An. Olymp.
CXCIH. 1.
a just ma?i, and not willing c to make her a
public example, was minded to put her away
privily.
20 But while he thought on these things, be-
hold the angel of the Lord appeared unto him
in a dream, saying, Joseph, thou son of David,
b Luke 1. 35. « Dcut. 24. 1.
not been consummated, was considered as perfectly legal and
binding on both sides ; and hence, a breach of this contract
was considered as a case of adultery, and punished exactly in
the same way. See Deut. xxii. 25, 28. Nor could a contract
of this kind, though there was no cohabitation, be broken but
by a regular divorce, as Mr. Selden, in his Uxor Hebraica, has
proved at large from the Jewish Rabbins.
She was found with child] Her situation was the most dis-
tressing and humiliating that can be conceived. Nothing but
the fullest consciousness of her own integrity, and the strong-
est confidence in God, could have supported her in such try
ing circumstances, where her reputation, her honour, and her
life, were at stake. What conversation passed between her
and Joseph, on this discovery, we are not informed ; but the
issue proves, that it was not satisfactory to him : nor could he
resolve to consider her as his wife, till God had sent his angel
to bear the most unequivocal testimony to the virgins inno-
cence. His whole conduct on this occasion, was exceedingly
benevolent and humane. He might at once have taken the
advantage of the law, Deut. xxii. 23, 24. and had her stoned
to death.
Verse 19. To make her a public example] Ylx^xhiyu.xric-xi ,
to expose her to public infamy ; from vxgee near, and S'etxwftcn,
I show, or expose. Though Joseph was a righteous man, hicxiec,
and knew that the law required that such persons as he sup-
posed his wife to be, should be put to death ; yet as righteous-
ness is ever directed by mercy, he determined to put her away
or divorce her privately, i. e. without assigning any cause,
that her life might be saved : and as the cfience was against
himself, he had a right to pass it by if he chose. Some have
supposed that the term Pixxtos should be translated merciful,
and it certainly often has this signification, but here it is Dot
necessary.
Verse 20. That which is conceived (or formed) mi her] So
I think ycvuv^n should be translated in this place : as it appears
that the human nature of Jesus Christ was a real creation IB
Ihe womb of the virgin, by the power of the Holy Spirit
The angel of the Lord mentioned here, was probacy thr an
The prophecy cor ceming
fear not to take unto thee Mary thy
wife: a for that which is b conceived
ST. MATTHEW.
A. M 40 10.
B. C. 5.
An. Oly.np.
— —— in her, is of the Holy Ghost.
21 c And she shall bririff forth a
thou shalt call his name d JESUS :
son,
for
and
e he
» Luke 1. 35. b Gr. begotten. c Luke I. 31. d That is, Saviour, Heb.
gel Gabriel, who, six months before, had been sent to Zacha-
rias and Elizabeth, to announce the birth of Christ's fore-
runner, John the Baptist. See Luke i. 36.
Verse 21. JESUS] The same as Joshua, yt2rt7V Yehoskm,
from yw yashd, he saved, delivered, put in a state of safety.
SeeonExod. xiii. 9. Num.xiii. 16. and in the preface to Joshua.
He shall save his people from their sins.] This shall be his
great business in the world : the great errand on which he is
come, viz. to make an atonement for, and to destroy, sin :
deliverance from all the power, guilt, and pollution of sin, is
the privilege of every believer in Christ Jesus. Less than this,
is not spoken of in the Gospel : and less than this, would be
unbecoming the Gospel. The perfection of the Gospel system
*s, not that it makes allowances for sin, but that it makes an
atonement fox it : — not that it tolerates sin, but that it destroys
it. In ver. 1. he is called Jesus Christ, on which Dr. Lightfoot
properly remarks, " That the name of Jesus, so often added to
the name of Christ in the New Testament, is not only that Christ
might be thereby pointed out as the Saviour, but also that
Jesus might be pointed out as the true Christ, or Messiah,
against the unbelief of the Jews." This observation will be
of great use in numberless places of the New Testament. See
Acts ii. 36. yiii. 35. 1 Cor. vi. 22. 1 John ii. 22. iv. 15, &c.
Verse 22. By the prophet] Isaiah is added here by several
MSS. Versions, and Fathers. The prophecy is taken from
Isaiah vii. 14.
Verse 23. Behold, a virgin shall be with child] We have
already seen from the preceding verse, that this prophecy is
taken from Isai. vii. 14. but it may be necessary to consider
the circumstances of the original promise, more particularly.
At the time referred to, the kingdom of Judah, under the
government of Ahaz, was reduced very low. Pekah, king of
Israel, had slain in Judea 120,000 persons in one day ; and
carried away captives 200,000, including women and children,
together with much spoil. To add to their distress, Rezin,
king of Syria, being confederate with Pekah, had taken Elath,
a fortified city of Judah, and carried the inhabitants away
captive to Damascus. In this critical conjuncture, need we
wonder that Ahaz was afraid that the enemies who were now
united against him must prevail, destroy Jerusalem, end the
kingdom of Judah, and annihilate the family of David ? To
meet and remove this fear, apparently well grounded, Isaiah
ia sent from the Lord to Ahaz, swallowed up now both by sor-
the miraculous conception
sha i save his people from their sins.
22 Now all this was done that it
might be fulfilled which was spoken of
the Lord by the prophet, saying,
f Behold, a virgin shall be with
A. M. 4000.
C. C. 5.
An. Olymn
cxni. <
23
child,
e Acts 4. 12. & 5. 31. & 13. 23, 38. * Isai. 7. 14.
row and by unbelief, in order to assure him that the counsels of
his enemies should not stand ; and that they should be utterly
discomfited. To encourage Ahaz, he commands him to ask
a sign or miracle, which should be a pledge in hand, that God
should, in due time, fulfil the predictions of his servant, as
related in the context. On Ahaz humbly refusing to ask any
sign, it is immediately added, Therefore the Lord himself shall
give you a sign : Behold, a virgin shall conceive and bear a
son; and shall call his name Immanuel. Butter and honey shall
he eat, &c. Both the divine and human nature of our Lord
as well as the miraculous conception, appear to be pointed out
in the prophecy quoted here by the Evangelist : — He shall be
called Sx-UDy Im-menu-el ; literally, The strong God with
us : similar to those words in the New Testament — Tlie word
which was God — was made flesh, and dwelt among us, full of
grace and truth : John i. 1, 14. And, God was manifested in,
the flesh : 1 Tim. iii. 16. So that we are to understand, God
with us, to imply, God incarnated — God in human nature.
This seems farther evident from the words of the prophet,
ver. 15. Butter and honey shall he eat — he shall be truly man,
grow up, and be nourished in a human, natural way ; which
refers to his being with us, i. e. incarnated. To which the
prophet adds, That he may know to refuse the evil and choose
the good : or rather, According to his knowledge, injn1? leda-
dto, reprobating the evil, and choosing the good : — this refers to
him as God ; and is the same idea given by this prophet,
chap. liii. 11. By (or in) his knowledge (the knowledge of
Christ crucified, Wjna be dadto) shall my righteous servant
justify many ; for he shall bear their offences. Now this union
of the divine and human nature, is termed a sign or miracle,
niN oth, i. e. something which exceeds the power of nature to
produce. And this miraculous union was to be brought about
in a miraculous way : Behold, a virgin shall conceive : the
word is very emphatic, nnS^n ha-almah, the virgin; the only
one that ever was, or ever shall be, « mother in this way.
But the Jews, and some called Christians, who have espoused
their desperate cause, assert, that " the word nnSj? dlmah does
not signify a virgin only ; for it is applied, Prov. xxx. 19. to
signify a young married woman." I answer, that this latter text
is no proof of the contrary doctrine : the words nn^jn 101 "pi
derec geber be-dlmah, the way of a man with a maid, cannot
be proved to meaD that for which it is produced : besides, one
of De Rossi's MSS. reads r&SjU bs-dlmaiv, the way of a
Christ, why called
bring
forth
a son,
a. m 4000. arul s]mll
An. oivmp. » tney shall call his name Emmanuel,
cm. 4. | j
which being interpreted is, God with
CHAP. I. Emmanuel and J esus
and as the angel of the Lord had bidden
cxc.
as.
24 Then Joseph, being raised from sleep, did
a Or, Ms name sliall be called.
strong, or stout, man (13J gcber) m his youth ; and in this
reading the Syriac, Septuagint, Vulgate, and Arabic, agree ;
which are followed by theirs* Version in the English language,
as it stands in a MS. in my own possession — tl)£ &£ie Of
a man in hi.s' toajring noutlje : so that this place, the only
one that can with any probability df success be produced,
were the interpretation contended for correct, which I
am by no means disposed to admit, proves nothing. Besides
the consent of so many versions in the opposite meaning, de-
prives it of much of its influence in this question.
The word mbj? dlmah, comes from dhy alam, to lie hid,
be concealed ; and we are told that " virgins were so called
because they were concealed or closely kept up in their fathens'
houses, till the time of their marriage." This is not correct :
see the case of Rebecca, Gen. xxiv. 43. and my note there :
that of Rachel, Gen. xxix. 6, 9. and the note there also : and
see the case of Miriam, the sister of Moses, Exod. ii. 8. and
also the Chaldee paraphrase on Lam. i. 4. where the virgins
are represented as going out in the dance. And see also the
whole history of Ruth. This, being concealed, or kept at home,
on which so much stress is laid, is purely fanciful ; for we
find, that young unmarried women drew wkter, kept sheep,
gleaned publicly in the fields, &c. &c. and the same works
they perform among the Turcomans to the present day. This
reason, therefore, does not account for the radical meaning of
the word ; and we must seek it elsewhere. Another well-
known and often used root in the Hebrew tongue, will cast
light on this subject. This is nSj galah, which signifies to
reveal, make manifest, or uncover, and is often applied to ma-
trimonial connexions, in different parts of the Mosaic Law :
ahy alam, therefore, may be considered as implying the con-
cealment of the virgin, as such, till lawful marriage had taken
place. A virgin was not called no^ almah, because she was
concealed by being kept at home in her father's house, which
is not true, but literally and physically, because, as a woman,
she had not been uncovered — she had not known man. This
fully applies to the blessed virgin, see Luke i. 34. " How can
this be, seeing / know no man ?" and this text throws much
light on the subject before us. This also is in perfect agree-
ment with the ancient prophecy, " The seed of the woman
shall bruise the head of the serpent," Gen. iii. 15. for the
person who was to destroy the work of the devil. wa9 to be
the progeny of the woman, without any concurrence of the
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him, and took unto him his wife ;
25 And knew her not till she had
brought forth b her first-born son: and he called
his name JESUS.
b Exod. 13. 2. Luke 2. 7, 21.
man. And hence, the text in Genesis speaks as fully of the
virgin state of the person, from whom Christ, according to
the flesh, should come, as that in the prophet, or this in the
Evangelist. According to the original promise, there was to
be a seed, a human being, who should destroy sin ; but this
seed or human being, must come from the woman alone :
and no woman alone could produce such a human being,
without being a virgin. Hence, A virgin shall bear a son, is
the very spirit and meaning of the original text, independ-
ently of the illustration given by the prophet : and the faci
recorded by the Evangelist, is the proof of the whole. But
how could that be a sign to Alutz, which was to take place so
many hundreds of years after '! 1 answer, the meaning of the
prophet is plain : not only Rezin and Pekah should be unsuc-
cessful against Jerusalem at that time, which was the fact ; but
Jerusalem, Judea, and the house of David, should be both
preserved, notwithstanding their depressed state, and the
multitude of their adversaries, till the time should come, when
a virgin should bear a son. This is a most remarkable circum-
stance— the house of David could never fail, till a virgin should
conceive and bear a son — nor did it ; but when that incredible
and miraculous fact did take place, the kingdom and house oi
David became extinct ! This is an irrefragable confutation ot
every argument a Jew can offer in vindication of his oppo-
sition to the Gospel of Christ. Either the prophecy in Isaiah
has been fulfilled, or the kingdom and house of David are yet
standing. But the kingdom of David, we know, is destroyed :
and where is the man, Jew or Gentile, that can show us a
single descendant of David, on the face of the earth ? The
prophecy could not fail — the kingdom and house of David
have failed — the virgin, therefore, must have brought forth
her son— and this son is Jesus, the Christ. Thus Moses,
Isaiah, and Matthew concur; and facts the most unequi-
vocal, have confirmed the whole ! Behold the wisdom and
providence of God !
Notwithstanding what has been said above, it may be asked,
In what sense could this name Immanuel be applied to Jesus
Christ, if he be not truly and properly GOD ? Could the Spirit
of truth ever design that Christians should receive him as an an-
gel or a mere man, and yet, in the very beginning of the Gospel
history, apply a character to him, which belongs only to the Most
High God ? Surely no. In what sense then, is Christ God with
us 1 Jesus is called Immanuel, or God with us, in his incar-
Reflections on
ST. MATTHEW.
Chapter the first \
nation. — God united to our nature — God -with man — God in
man. — God with us, by his continual protection- — God with
us, by the influences of his Holy Spirit — in the holy sacrament,
— in the preaching of his word — in private prayer. And God
with us, through every action of our life, that we begin, con-
tinue, and end in his name. He is God zvith us, to comfort,
enlighten, protect, and defend us in every time of temptation
and trial, in the hour of death, in the day of judgment ; and
God with us, and in us, and we with and in him, to all
eternity.
Verse 25- Her first-lorn son] Tav vie* avry^ rev TreuToroKov.
Literally, That son of her's, the first-horn one. That Mary
might have had other children, any person may reasonably
and piously believe ; that she had others, many think exceed-
ingly probable, and that this text is at least an indirect proof
of it. However this may be, the perpetual virginity of Mary
should not be made an article of faith. God has not made it
one — indeed it can hardly bear the light of several texts in
the Gospels.
He knew her not] Had no matrimonial intercourse with
her — till she had brought forth that son of her's, of whom
the Evangelist had been just speaking, the first-horn, the
eldest of the family, to whom the birthright belonged, and
who was miraculously born before she knew any man, be-
ing yet in a state of virginity. See on chap. xiii. 55. The
virginity of Mary, previously to the birth of Christ, is an
article of the utmost consequence to the Christian system :
and therefore it is an article of faith : her perpetual virginity
is of no consequence ; and the learned labour spent to prove it,
has produced a mere castle in the air. The thing is possible ;
but it never has been, and never can be proved.
He called his name JESUS] This name was given by the
command of God, see ver. 16. and was imposed on Christ
when eight days old ; for then, according to the Jewish law,
he was circumcised : thus he had the name of Saviour given
when he first began to shed that blood, without which there
could be no remission of sins.
The goodness of God is manifested, not only in his giving
his Son to save a lost world ; but also in the choice of the
persons who were his progenitors : among whom we find,
First, Saints, to excite our courage : Abraham, remarkable
for his faith; Isaac, for his obedience; and Jacob, for his
fervour and constancy.
Secondly, Penitent sinners, to excite our confidence : such
as David, Manasses, &c.
Thirdly, Sinners, of whose repentance and salvation we
hear nothing ; to put us on our guard. Who can read the
account of idolatrous Solomon, who, from the whole evi-
dence of the sacred history, died in his sins, without tremb-
ling ?
Four women are mentioned in this genealogy, two of these
were adulteresses, Tamar and Bathsheba ; and two were Gen-
tiles, Rahab and Ruth, and strangers to the covenant of pro-
mise ; to teach us, that Jesus Christ came to save sinners ; and
that though strangers to his people, we are not on that account
excluded from a salvation which God has designed for all men.
He is not the God of the Jews only ; he is also the God of
the Gentiles.
The state of the royal family of David, the circumstances
of the holy virgin and her spouse Joseph, the very remark-
able prophecy of Isaiah, the literal and circumstantial ful-
filment of it, the names given to our blessed Lord, the genea-
logical scroll of the family, &c. &c. are all so many proofs
of the wisdom, goodness, and providence of God. Every
occurrence seems, at first view, to be abandoned to fortu-
itous influence, and yet the result of each, shows, that God
managed the whole. These circumstances are of the great-
est importance ; nor can can the Christian Reader reflect on
them without an increase of his faith and his piety.
CHAPTER II.
Wise men come from the East to worship Christ, 1, 2. Herod, hearing of the birth of our Lord, is greatly
troubled, 3; and makes inquiry of the chief priests and scribes, where the Christ should be born, 4. They inform
Mm of the prophecy relative to Bethlehem, 5, 6. The wise men, going to Bethlehem, are desired by Herod to
bring him word when they have found the child, pretending that he wished to do him homage, 7, 8. The wise men are
directed by a star to the place where the young child lay, adore him, and offer him gifts, 0 — 11. Being warned
of God not to return to Herod, they depart into their own country another way, 12. Joseph and Mary are
divinely warned to escape into Egypt, because Herod sought to destroy Jesus, 13, 14. They obey, and continue
in Egypt till the death of Herod, 15. Herod, finding that the wise men did not return, is enraged, and orders
all the young children in Bethlehem, under two years of age, to be massacred, 16 — 18. Herod dies, and Joseph
■is divinely warned to return to the land of Israel, 19 — 21. Finding (hat Jlrchelaus reigned in Judea in place
of his jather Herod, he goes to Galilee, and takes up his residence at Nazareth, 28,, 23.
The birth
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N
days
OVV when a Jesus was born in
Bethlehem of Judea,
of Herod the
king,
CHAP. II. of Jesus Chmt
there came wise men b from the East to
Jerusalem,
2 Saying, e Where is he that is born
in the
behold.
a Luke 2. 4, 6, 7.
KOTES ON CHAP. II.
Verse 1. Bethlehem of Judea] This city is mentioned in
Judges xvii. 7. and must be distinguished from another of the
same name in the tribe ofZebulon, Josh. xix. 15. It is like-
wise called Ephrath, Gen. xlviii. 7. or Ephratah, Mie*Tr-2v
and its inhabitants Ephrathites, Ruth i. 2. 1 Sam. xvii. 12.
It is situated on the declivity of a hill, about six miles from
Jerusalem. On1? JV3 Beth-lechem, in Hebrew, signifies the
house of bread. And the name may be considered as very
properly applied to that place where Jesus, the Messiah, the
true bread that came down from heaven, was manifested, for
to give life to the world. But Orr? lehem also signifies flesh,
and is applied to that part of the sacrifice which was burnt
upon thealtar. SeeLev.iii.il — 16. xxi. G. The word is also
used to signify a carcase, Zeph. i. 17. The Arabic version has
^sb\J Ojj Beet lehem, and the Persic ^a=\JUf iX^> Beet alle-
hem : but ^=vj lehem, in Arabic, never signifies bread, but
always means flesh. Hence it is more proper to consider the
name as signifying the house of flesh, or, as some might suppose,
the house of the incarnation, i. e. the place where God was
manifested in the flesh for the salvation of a lost world.
In the days of Herod the king] This was Herod, impro-
perly denominated the great, the son of Antipater, an Idu-
mean : he reigned 37 years in Judea, reckoning from the
time he was created king of that country by the Romans.
Our blessed Lord was born in the last year of his reign ; and
at this time, the sceptre had literally departed from Judah, a
foreigner being now upon the throne.
As there are several princes of this name mentioned in the
New Testament, it may be well to give a list of them here,
together with their genealogy.
Herod, the Great, married ten wives, by whom he had
several children, Euseb. 1. 1. c. 9. p. 27. The first was Doris,
thought to be an ldumean, whom he married when but a
private individual; by her he had Antipater, the eldest of all
his sons ; whom he caused to be executed five days before
his own death.
His second wife was Mariamne, daughter to Hircanus, the
sole surviving person of the Asmonea7i, or Maccabe.m race.
Herod put her to death. She was the mother of Alexander
and Arislobulus, whom Herod had executed at Sebastia, (Jo
seph. Antiq. 1. xvi. c. 13. — de Bello, 1. i. c. 17.) on an accusa-
tion of having entered into a conspiracy agaiust him. Aristo-
bulus left three children, whom I shall notice hereafter.
His third wife was Mariamne, the daughter of Simon, a
person of some note in Jerusalem, whom Herod made high-
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b Gen. 10. 30. St. 25. G. 1 King? 4. 30.
Luke 2.1).
priest in order to obtain his daughter. She was the mother of
Herod Philippus, or Herod Philip, and Salome. Herod, or
Philip, married Herodias, mother to Salome, the famous dancei ,
who demanded the head of John the Baptist, Mark vi. 22.
Salome had been placed in the will of Herod the Great, as
second heir after Antipater ; but her name was erased, when
it was discovered that Mariamne her mother, was an accom-
plice in the crimes of Antipater, son of Herod the Great.
Joseph, de Bello, lib. i. c. 18, 19, 20.
His fourth wife was Malthake, a Samaritan, whose sons
were Archelaus and Philip. The first enjoyed half his father's
kingdom under the name of Tetrnrch, viz. Idumea, Judea,
and Samaria : Joseph. Antiq. 1. xvii. c. 11. He reigned nine
years ; but being accused and arraigned before the Emperoi
Augustus, he was banished to Vienna, where he died : Joseph.
Antiq. 1. xvii. c. 15. This is the Archelaus mentioned in
verse 22.
His brother Philip married Salome, the famous dancer, the
daughter of Herodias ; he died without children, and she was
afterward married to Aristobulus.
The fifth wife of Herod the Great was Cleopatra of Jeru-
salem. She was the mother of Herod, surnamed Antipas,
who married Herodias, the wife of his brother Philip, while
he was still living. Being reproved for this act by John the
Baptist, Matt. xiv. 3. Mark vi. 17. Luke iii. 19. and having
imprisoned this holy man, be caused him to be beheaded,
agreeable to the promise he had rashly made to the daughter
of his wife Herodias, who had pleased him with her dancing.
He attempted to seize the person of Jesus Christ, and to put
him to death. It was to this prince, that Pilate sent our
Lord, Luke xiii. 31, 32. He was banished to Lyons, and
then to Spain, where both he and his wife Herodias died.
Joseph. Antiq. 1. xv. c. 14. — de Bello, I. ii. c. 8.
The sixth wife of Herod the Great was Pallas, by whom
he had Phasaelus : his history is noways connected with the
New Testament.
The seventh was named Phccdra, the mother of Roxana,
who married the son of Pheroras.
The eighth was Elpida, mother of Salome, who married
another son of Pheroras.
With the names of two other wives of Herod we are not
acquainted ; but they are not conceded with our history, any
more than are Pallas, Phaedra, and Elpida, whose names I
merely notice, to avoid the accusation of inaccuracy.
Aristobulus, the son of Herod the Great, by Mariamne,
a descendant of the Asmoueans, left two sons and a daughter,
*
Wise men come
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CXCIV. 1.
King of th
Jews? for we have seen
a his star in the East, and are come to
worship him.
a Numb. 24. 17. Isai. 60. 3.
viz. Agrippa, Hero J, and Herodias, so famous for her inces-
tuous marriage with Antipas, in the lifetime of his brother
Philip.
Agrippa, otherwise named Herod, who was imprisoned by
Tiberius for something he had inconsiderately said against
him, was released from prison by Caligula, who made him
king of Judea : Joseph. Antiq. 1. xviii. c. 8. It was this prince
who put St. James to death, and imprisoned Peter, as men-
lioned in xii. of Acts. He died at Cesarea, in the way men-
tioned in the Acts, as well as by Josephus, Antiq. I. xix. c. 7.
lie left a son named Agrippa, who is mentioned below.
Herod, the second son of Aristobulus, was king of Chalcis,
and after the death of his brother, obtained permission of the
emperor to keep the ornaments belonging to the high-priest,
and to nominate whom he pleased to that office : Joseph.
Antiq. 1. xx. c. 1. He had a son named Aristobulus, to whom
Nero gave Armenia the lesser, and who married Salome, the
famous dancer, daughter to Herodias.
Agrippa, son of Herod Agrippa, king of Judea, and grand-
son to Aristobulus and Mariamne ; he was at first king of
Chalcis, and afterward tetrarch of Galilee, in the room of
his uncle Philip : Joseph. Antiq. 1. xx. c. 5. It was before
him, his sister Berenice and Felix, who had married Drusilla
Agrippa's second daughter, that St. Paul pleaded his cause, as
mentioned Acts xxvi.
Herodias, the daughter of Mariamne and Aristobulus, is
the person of whom we have already spoken, who married
successively the two brothers Philip and Antipas, her uncles,
and who occasioned the death of John the Baptist. By her
first husband, she had Salome, the dancer, who was married to
Philip, tetrarch of the Trachonitis, the son of Herod the
Great. Salome having had no children by him, she was
married to Aristobulus, her cousin-german, son of Herod,
king of Chalcis, and brother to Agrippa and Herodias : she
had by this husband several children
This is nearly all that is necessary to be known relative to
the race of the Herods, in order to distinguish the particular
persons of this family mentioned in the New Testament. See
Basnage, Calmet, and Josephus.
There came wise men from the East] Or, Magi came from
{he eastern countries. " The Jews believed that there were
prophets in the kingdom of Saba and Arabia, who were of
ihe posterity of Abraham by Keturah : and that they taught
in the name of God, what they had received in tradition
from the mouth of Abraham." — Whitby. That many Jews
were mixed with (his people there is little doubt ; and that
from the East — Herod is troubled.
3 If When Herod the king had heard
these things, b he was troubled, and all
Jerusalem with him.
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" Prov. 21. 1,2.
these eastern Magi or philosophers, astrologers, or whatever
else they were, might have been originally of that class, there
is room to believe. These, knowing the promise of the Mes-
siah, were now, probably, like other believing Jews, waiting
for the consolation of Israel. The Persic translator renders
the GreekM«ya< byyV^uu^-acvo mejooseean, which properly sig-
nifies a worshipper of fire ; and from which we have our word
magician. It is very probable that the ancient Persians, who
were considered as worshippers of fire, only honoured it as
the symbolical representation of the Deity : and seeing this
unusual appearance, might consider it as a sign, that the God
they worshipped was about to manifest himself among men.
Therefore they say, We have seen his star — and are come to
worship him ; but it is more likely, that the Greeks made their
Mtcyai Magi, which we translate wise men, from the Persian
£*) Mogk, and (jU*) Moghan, which the Kushuf ul Loghat, a
very eminent Persian lexicon, explains byCwjs (j&J'! atushpe-
rest, a worshipper of fire ; which the Persians suppose all the
inhabitants of Ur in Chaldea were, among whom the prophet
Abraham was brought up. The Mohammedans apply this
title by way of derision to Christian monks in their associate
capacity : and by a yet stronger catachresis, they apply it to a
tavern, and the people that frequent it. Also, to ridicule in
the most forcible manner the Christian priesthood, they call
the tavern-keeper yubo J*>. peeri Mughan, the priest, or chief
of the idolaters It is very probable, that the persons men-
tioned by the Evangelist were a sort of astrologers, probably
of Jewish extraction, that they lived in Arabia Felix, and for
the reasons above given, came to worship their new-born
Sovereign. It is worthy of remark, that the Anglo-Saxon
translates the word Mxyot by tungal-pieejan, which signifies
astrologers, from cuncgol, a star or planet, and piten, to know
or understand.
Verse 2. We have seen his star] Having discovered an un-
usual luminous appearance or meteor in the heavens, sup-
posing these persons to have been Jews, and knowing the
prophecies relative to the redemption of Israel, they probably
considered this to be the star mentioned by Balaam, Numb
xxiv. 17. See the note there.
In the East] Ev tjj avareAsj, At its rise. AvxtoXv and ovc-pi)
are used in the New Testament for east and west.
To worship him.] Or, To do him homage : 7rgo<rx.vntrat avrtp.
The word ir£c<rx.v\ta, which is compounded of Kg o$ to, and km*
a dog, signifies to crouch and faxvn, like a dog at his master's
feet. It means, to prostrate oneself to another, according to
the eastern custom, which i? still in use. In this act, the per-
Herod inquires CHAP. II.
4 And when he had gathered all
a the chief priests and b scribes of the
people together, c he demanded of
them where Christ should be born.
* 2 Chron. 3G. 14. b 2 Chron. 34. 13. 1 Mac. 5. 42. & 7. 12.
where Christ shout J be born.
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son kneels, and puts his head between his knees, his forehead at
the same lime touching the ground. It was used to express
both civil and religious reverence. In Hindostan, religious
homage is paid by prostrating the body at full length, so that
the two knees, the two hands, forehead, nose, and cheeks, all
touch the earth at the same time. This kind of homage is
paid also to great men. Ayeen Akberv, vol. iii. p. 227.
As to what is here called a star, some make it a meteor,
others a luminous appearance like an Aurora Borealis ; others
a comet ! There is no doubt, the appearance made was very
striking : but it seems to have been a simple meteor provided
for the occasion. See on ver. 9.
Verse 3. When Herod — heard these things, he was troubled]
Herod's consternation was probably occasioned by the agree-
ment of the account of the Magi, with an opinion predo
minant throughout the East, and particularly in Judea, that
some great personage would soon make his appearance, for
the deliverance of Israel from their enemies ; and would take
upou himself universal empire.
Suetonius and Tacitus, two Roman historians, mention
this. Their words are very remarkable :
Percrebuerat Oriente toto, vetus et constans opinio, esse infatis
ut eo tempore Judced profecti rerum potirentur. Id de impera-
tore Romano, quantum eventu postea predictum patuit, Judoziad
se trahentes, rebelldrunt. Sueton. Vesp. " An ancient and
settled persuasion prevailed throughout the East, that the
Fates had decreed some to proceed from Judea, who should
attain universal empire. This persuasion, which the event
proved to respect the Roman emperor, the Jews applied to
themselves, and therefore rebelled."
The words of Tacitus are nearly similar :
Pluribus persuusio inerat, antiquis sacerdotum Uteris con-
iinefi, eo ipso tempore fore, ut valesceret Oriens, profectique
Judced rerum potirentur. Quw ambages Vespasianum ac Titum
prcedixerant.
" Many were persuaded, that it was contained in the an-
cient books of-their priests, that at that very time the Easi
should prevail : and that some should proceed from Judea and
possess the dominion. It was Vespasian and Titus that these
ambiguous prophecies predicted." Histor. v.
Verse 4. The chief priests] Not only the high-priest for the
time being, called tswin pD cohen ha-rosh, 2 Kings xxv. 18.
and his deputy, called HJ^D |H3 cohen mishneh, with those who
had formerly borne the high-priesf s office ; but also, the chiefs
or heads of the twenty-four sacerdotal families, which David
5 And they said unto him, In Beth-
lehem of Judea : for thus it is written
by the prophet,
6 a And thou Bethlehem, in the land of Juda.
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c Mai. 2. 7. d Mic. 5. 2. John 7. 42. Luke 2. 4.
distributed into so many courses, 1 Chron. xxiv. These latter
are styled D'Jnun 'It^ sarey ha-cohanim, chief of the priests,
2 Chron. xxxvi. 14. Ezra viii. 24. and D"jrDn 'BWl roshey
ha-cohanim, heads of the priests, Neh. xii. 7. Josephus calls
them by the same name as the writers of the New Testa-
ment. In his life, sect. 8. he mentions no AAo v% — rm Ap%iepiui,
many of the chief priests. The word is used in the singular
in this last sense, for a chief of the priests, Acts xix. 14.
Scribes] The word rpxftputTivfj in the Septuagint, is
used for a political officer, whose business it was to assist
kings and civil magistrates, and to keep an account in writing
of public acts and occurrences. Such an officer is called in
Hebrew "pon T3J seper ha-melech, i frexfijuittrevf rov /ixs-iXsug,
the king's scribe, or secretary. See LXX. 2 Kings xii. 10.
The word is often used by the LXX. for a man of learning,
especially for one skilled in the Mosaic law : and in the same
sense it is used by the New Testament writers. Tpx^^xrevi is
therefore to be understood as always implying a man of letters,
or learning, capable of instructing the people. The deriva-
tion of the name proves this to be the genuine meaning of the
word ypetfiput, a letter, or character, in writing : or, ypx^iA-a.-rix.,
letters, learning, erudition, and especially that gained from
books. The Hebrew 12U> or 131t? sopher, from saphar, to tell,
count, cipher, signifies both a book, volume, roll, &c. and a
notary, recorder, or historian ; and always signifies a man
of learning.
The word is used, Acts xix. 35. for a civil magistrate at
Ephesus, probably such an one as we would term recorder.
It appears that Herod at this time gathered the whole San-
hedrin, in order to get the fullest information on a subject, by
which all his jealous fears had been alarmed.
Verse 5. In Bethlehem of Judea : for thus it is written by
the prophet] As there have been several confused notions
among the Jews, relative not only to the Messiah, and his
character, but also to the time of his birth ; it may be ne-
cessary to add to what has already been said on this subject,
the following extracts from the Talmudists and Gemarists,
quoted by Lightfoot. At the close of a long dissertation on
the year of our Lord's birth, (which he places in the 35th of
the reign of Herod, not the last or 37th as above,) he says,
" It will not be improper here to produce the Gemarists,
themselves openly confessing that the Messias had been born,
a good while ago before their times. For so they write : After
this the children of Israel shall be converted, and shall inquire
after the Lord their God, and David their king : Hos. iii. 5.
ST. MATTHEW
Bethlehem of Judah
art not the least among the princes of
Juda : for out of thee shall come a
Governor, a that shall b rule my people
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Israel.
a Rev. 2. 27. b Or, feed.
Our Rabbins say, That is King Messias, If he be among the
living, his name is David, or if dead, David is his name.
R. Tanchum said, Tims I prove it: He showeth mercy to Da-
vid hisYilessiah. (Psalm xviii. 50.) R. Joshua ben Levisaith,
flis name is WCX tscmaeh, a Branch. (Zech. iii. 8.) R. Juban
bar Arbu saith, His name is Menahem. (That is, TrupxKtoros,
the Comforter.) " And that ■which happened to a certain Jew,
as he was ploughing, agreeth with this business. A certain
Arabian travelling, and hearing the ox bellow, said to the Jew
at plough, O Jew, loose thy oxen, and loose thy ploughs, for
behold! the temple is laid waste. The ox bellowed the second
time ; the Arabian saith to him, 0 Jew, Jew, yoke thy oxen,
and fit thy ploughs : NIT^D fcobn tSi Kill For, behold ! King
Messiah is born. But saith the Jew, What is his name ? Me-
nahem, saith he. (i. e. the Comforter.) And what is the name
of his Father? Hezekiah, saith the Arabian. To whom the
Jew, But whence is He ? The other answered, From the
palace of the king of Bethlehem Judah. Away he went, and sold
his oxen and his ploughs, and became a seller of infants'' swad-
dling clothes, going about from town to town. When he came
to that city, (Bethlehem,) all the women bought of him, but the
mother of Menahem bought nothing. He heard the voice of the
women, saying, 0 thou mother of Menahem, thou mother of Me-
nahem, carry thy son the things that are here sold. But she re-
plied, May the enemies of Israel be strangled, because on the day
that he was born, the temple was laid waste. To whom he said,
But we hoped, that as it was laid waste at his feet, so at his feet
it would be built again. She saith , I have no money. To whom
he replied, But why should this be prejudicial to him ? Carry
him what you buy here, and if you have no money to-day, after
some days I will come back and receive it. After some days, he
returned to that city, and saith to her, How does the little in-
fant ? And she said, From the time you saw me last, spirits
and tempests came, and snatched him away out of my hands.''''
R. Bon saith, What need have we to learn from an Arabian ?
Is it not plainly written, And Lehanon shall fall before the
powerful one ? (Isa. x. 34.) And what follows after? A
branch shall come out of the root of Jesse. (Isa. xi. 1.)
" The Babylonian doctors yield us a confession not very un-
like the former. R. Charinah saith: After four hundred years
are past from the destruction of the temple, if any one shall say
to you, Take to thyself for one penny a field worth a thousand
pence, do not take it And again, After four thousand two
hundred thirty and one years from the creation of the world, if
any shall say to you, Take, for a penny, a field worth a thou-
. sand pence, take it not. The gloss is, For that is the time of re-
our Lord's Birthplace
1 Then e Herod, when he had pri-
vily called the wise men, inquired
of them diligently, what time the star
appeared.
A. M. 4001.
B. C 4.
An. Olvmp.
CXCIV. 1.
Psal. 2. 1, &c. Acts 4. 25, &c.
demption, and you shall be brought back to the holy mountain,
to the inheritance of your fathers, why, therefore, should you
misspend your penny ?
" You may fetch the reason of this calculation, if you have
leasure, out of the tract Sanhedrin. The tradition of the school
of Elias, the world is to last six thousand years, &c. And a
little after, Elias said to Rabh Judah, The world shall last not
less than eighty-five jubilees : and in the last jubilee shall the
Soti of David come. He saith to him, Whether in the begin-
ning of it, or in the end ? He answered him, I know not.
Whether is this whole time to be finished first, or not ? He an-
szvered him, I know not. But Rabh Asher asserts, that he an-
swered thus, Until then, expect him not, but from thence expect
him. Hear your own countrymen, O Jew, how many cen-
turies of years are past by and gone, from the eighty-fifth
jubilee of the world, that is, the year MMMMCCL, and yet
the Messias of your expectation is not yet come.
"Daniel's weeks had so clearly defined the time of the
true Messias his coming, that the minds of the whole nation
were raised into the expectation of him. Hence it was doubt-
ed of the Baptist, whether he were not the Messias, Luke
iii. 15. Hence it was, that the Jews are gathered together
from all countries unto Jerusalem, Acts ii. expecting, and com-
ing to see, because, at that time, the term of revealing the
Messias, that had been prefixed by Daniel, was come. Hence
it was, that there was so great a number of false Christs, Matt.
xxiv. 5, &c. taking the occasion of their impostures hence,
that now the time of that great expectation was at hand, and
fulfilled : and in one word, They thought the kingdom of God
should presently appear : Luke xix. 11.
" But when those times of expectation were past, nor did
such a Messias appear, as they expected, (for when they saw
the true Messias, they would not see him) they first broke
out into various, and those wild, conjectures of the time ; and
at length, ail those conjectures coming to nothing, all ended
in this curse, (the just cause of their eternal blindness) nan
j'sp 'atSTiD S'& jnn May their soul be confounded, who com-
pute the times." They were fully aware, that the time fore-
told by the prophets, must be long since fulfilled ; and that
their obstinacy must be confounded by their own history, and
the chronology of their own Scriptures ; and therefore they
have pronounced an anathema on those who shall attempt to
examine, by chronological computations, the prophecies that
predict his coming. Who can conceive a state of wilful
blindness or determined obstinacy superior to this ?
Yerse 6. And thou Bethlehem, in the land of Juda'] To dig-T
A. M. 4001
B. C. 4.
An. Oljmp
CXCIV. 1.
The wise men find the Christ ;
8 And he sent them to Bethlehem,
and said, Go and search diligently for
the young child ; and when ye have
found him, bring me word again, that I may come
and worship him also.
9 H When they had heard the king, they de-
parted ; and, lo, the star which they saw in the
East, went before them, till it came and stood over
where the young child was.
10 When they saw the star, they rejoiced with
exceeding great joy.
CHAP. II.
and offer him gifts.
* 1 Kins-s 19. 2. Ch. 21.19. Job5. 12. Isai.44.25.
tinguish it from Bethlehem, in the trihe of Zebulon : Josh.
xix. 15. See on ver. 1.
Art not the least] In Micah v. 2. it is read, Though thou
be little — nrn1? TJ?2f tsdir lehayoth, little to be. Houbigant,
struck with the oddness of the construction of the Hebrew,
by dividing the last word, and making a small change in two
of the letters, makes the prophet agree with the evangelist,
n"n nS TJ?2f tsdir lo hay it a, thou art not the least. Several
learned men are of opinion, that the copy from which St.
Matthew quoted, had the text in this way. However, some
MSS. of very good note, among which is the Codex Bezce,
have ft)? ehxxi<rT>i a, for ovdetpus tX<*,«/,i<rTt) ei, Art thou not the
least? This reconciles the prophet and evangelist without
farther trouble. See the authorities for this reading in Gries-
bach and Wetstein.
Among the princes of Judah] In Micah v. 2. it is, the thou-
sands ofJudah. There is much reason to believe, that each
tribe was divided into small portions called thousands, as in
England certain small divisions of counties are called hundreds.
For the proof of the first, the reader is referred to Judg. vi.
15. where, instead of my family is poor in Manasseh, the
Hebrew is, my thousand ("a^N) is the meanest in Manasseh. :
and to 1 Sam. x. 19. Present yourselves before the Lord by
your tribes and by your thousands : and to 1 Chron. xii.
20. Captains of the thousands of Manasseh. Now these
thousands being petty governments, Matthew renders them by
the word yyiportv, because the word princes or governors was
more intelligible in the Greek tongue, than thousands, though
in this case, they both signify the same. See Wakefield.
That shall rule my people Israel] Os-t/; va^itisi, Who shall
feed my people ? That is, as a shepherd feeds his flock.
Among the Greeks, kings are called, by Homer, \<t,m neti*.at>;,
shepherds of the people. This appellation probably originated
from the pastoral employment, which kings and patriarchs did
not blush to exercise in the times of primitive simplicity :
and it might particularly refer to the case of David, the great
D 2
and fell
: and
A. M. 4001.
B. C. 4.
An. Olymp.
CXCIV. 1.
when they
a they b presented
11 H And when they were come
into the house, they saw the young
child with Mary his mother,
down, and worshipped him
had opened their treasures
unto him gifts : gold, and frankincense, and
myrrh.
12 And being warned of God c in a dream, that
they should not return to Herod, they departed
into their own country another way.
13 And when they were departed, behold,
b Or, offe.td. Ps. 72. 10. Isai. 60. 6. c Ch. 1. 20.
type of Christ, who was a keeper of his father's sheep, before
he was raised to the throne of Israel. As the government of
a good king was similar to the care a good shepherd has of
his flock, hence wotiw* signified both shepherd and king ; and
■jroificuva, to feed and to rule, among the ancient Greeks.
Verse 8. That I may come and worship him also.] See ver.
2. and on Gen. xvii. 3. and Exod. iv. 31. What exquisite
hypocrisy was here ! he only wished to find out the child that
he might murder him — but see, how that God who searches
the heart, prevents the designs of wicked men from being
accomplished !
Verse 9. In the East] Or, at its rise. See ver. 2.
Stood over where the young child was] Super caput pueri,
Over the head of the child, as the Opus Imperfectum, on
this place, has it. See Griesbach's Var. Lect. So it appears
to have been a simple luminous meteor, in a star-like form,
and at a very short distance from the ground, otherwise it
could not have ascertained the place where the child lay.
But the last quoted reading, from the Opus Imperfectum, jus-
tifies the opinion, that the luminous appearance which had
hitherto directed them, now encompassed the head of the
child : and probably this gave the first idea to the ancient
painters, of representing Christ in the manger, with a glory
surrounding his head.
Verse 11. They presented unto him gifts] The people of the
east never approach the presence of kings and great per-
sonages, without a present in their hands. This custom is
often noticed in the Old Testament, and still prevails in the
East, and in some of the newly discovered South-Sea Islands.
Gold, and frankincense , and myrrh.] Some will have these
gifts to be emblematic of the Divinity, regal office, and man-
hood of Christ. " They offered him incense as their God;
gold as their king ; and myrrh, as united to a human body,
subject to siiffering and death." Aurum, thus, myrrham, regi-
que, deo, hominique, dona ferunt. Juvencus. Rather, they
offered him the things which were in most esteem among
A. M. 4001.
B. C. 4.
An. Olymp.
CXCiV. 1.
The holy family
the angel of the Lord appeareth to
Joseph in a dream, saying, Arise, and
take the young child and his mother,
and flee into Egypt, and be thou there until I bring
thee word : for Herod will seek the young child
to destroy him.
14 When he arose, he took the young child
and his mother by night, and departed into
Egypt :
15 And was there until the death of Herod: that
it mifht be fulfilled which was spoken of the Lord
by the prophet, saying, a Out of Egypt have I
called my son.
16 I Then Herod, when he saw that he was
mocked of the wise men, was exceeding wroth,
ST. MATTHEW. flee into Egypt
and sent forth, and slew all the chil-
a Hos. 11. 1.
themselves ; and which were productions of their own coun-
try. The gold was probably a very providential supply, as
on it, it is likely, they subsisted while in Egypt.
Verse 13. Flee into Egypt] Many Jews had settled in
Egypt, not only those who had fled thither in the time of
Jeremiah, see chap, xlviii. but many others who had settled
there also, on account of the temple which Onias IV. had
built at Heliopolis. Those who could speak the Greek tongue
enjoyed many advantages in that country : besides, they had
the Greek version of the Septuagint, which had been trans-
lated nearly 300 years before this time. Egypt was now a
Roman province, and the rage of Herod could not pursue the
holy family to this place. There is an apocryphal work in
Arabic, called the Gospel of the infancy, which pretends to re-
late all the acts of Jesus and Mary while in Egypt. I have
taken the pains to read this through, and have found it to be
a piece of gross superstition, having nothing to entitle it to a
shadow of credibility.
Verse 15. Out of Egypt have I called my son] This is
quoted from Hos. xi. 1. where the deliverance of Israel, and
that only, is referred to. But as that deliverance was extra-
ordinary, it is very likely that it had passed into a proverb,
so that " Out of Egypt have I called my son," might have
been used to express any signal deliverance. I confess, 1
can see no other reference it can have to the case in hand,
unless we suppose, which is possible, that God might have
referred to this future bringing up of his Son Jesus from
Egypt, under the type of the past deliverance of Israel from
the same land. Midrash Tehillin, on Psal. ii. 7. has these
remarkable words ; / will publish a decree: this decree has
been published in the Law, in the Prophets, and in the Hagio-
t^raphia. In the Law, Israel is my first-born son : Exod. iv. 22.
A. M. 4001,
B.C. 4.
dren that were in Bethlehem, and in cxcivT
all the coasts thereof, from two years
old and under, according to the time which he had
diligently inquired of the wise men.
17 Then was fulfilled that which was spoken by
b Jeremy the prophet, saying,
18 In Rama was there a voice heard, lamenta-
tion, and weeping, and great mourning, Rachel
weeping for her children, and would not be com-
forted, because they are not.
19 H But when Herod was dead, be- a. m. cir. 4003.
'. B. C. cir. 2.
hold, an angel of the Lord appeareth
in a dream to Joseph in Egypt,
20 Saying, Arise, and take the young child
An. Olymp.
CXCIV. 3.
b Jer. 31. 15.
In the Prophets, Behold, my servant shall deal prudently : Isai,
lii. 13. In the Hagiographia, The Lord said unto my lord :
Psal. ex. 1. All these passages, the Jews refer to the Mes-
siah. See Schoetgen.
Verse 16. Slew all the children] This cruelty of Herod
seems alluded to in very decisive terms by Macrobius, who
flourished towards the conclusion of the fourth century. In
his chapter De jocis Augusti in alios, et aliorum rursus in
ipsum, he says, Cum audisset inter pueros, quos in Syria He-
rodes, rex Judeorum, intra bimatum jussit interfici,filium quo-
que ejus occisum, ait, Melius est Herodis porcum esse, quam
filium. " When he heard that among those male infants
about two years old, which Herod, the king>.of the Jews,
ordered to be slain in Syria, one of his sons was also mur-
dered, he said : " It is better to be Herod's hog than his
sqn." Saturn, lib. ii. c. 4. The point of this saying consists
in this, that Herod, professing Judaism, his religion forbad
his killing swine, or having any thing to do with their flesh ;
therefore, his hog would have been safe, where his son lost
his life.
Verse 18. In Rama was there a voice heard] These words,
quoted from Jer. xxxi. 15. were originally spoken concerning
the captivity of the ten tribes ; but are here elegantly applied
to the murder of the innocents at Bethlehem. As if he had
said, Bethlehem at this time resembled Rama; for a Rachel
might be said to weep over her children, which were slaugh-
tered, or gone into captivity ; so in Bethlehem, the mothers
lamented bitterly their children, because they were slain.
The word B-gyvcs, lamentation, is omitted by the C-odd. Vatic.
Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, JEthi*
opic, all the Itala, (except that in the Cod. Bezae) Vulgate,
and Saxon, several of the fathers, and, above all, Jeremiah)
They return
and his mother, and go into the land
of Israel : for they are dead which
sought the young child's life,
he arose, and took the young child
mother, and came into the land of
GHAP. H.
and settle at jYazttreth.
A. M. cir. 4003
B. C cir. 2.
An. OJymp.
CXCIV. 3.
21 And
and his
Israel.
22 But when he heard
reign in Judea, in the room
that Archelaus did
of his father He-
* Ch. 3. 13. Luke 2. 39.
chap. xxxi. 15. from which it is quoted. Griesbach leaves
it in the text with a note of doubtfulness.
Verse 20. They are dead] Both Herod and Antipater his
son ; though some think that the plural is here used for the
singular, and that the death of Herod alone is here intended.
But as Herod's son Antipater was at this time heir apparent
to the throne, and he had cleared his way to it by procuring
the death of both his elder brothers : he is probably alluded
to here, as doubtless he entered into his father's designs.
They are dead— Antipater was put to death by his father's
command, five days before this execrable tyrant went to his
own place. See Josephus, Antiq. xvi. 11. xvii. 9.
Verse 22. When he heard that Archelaus did reign] Herod
having put Antipater his eldest son to death, altered his will,
and thus disposed of his dominions : he gave the tetrarchy
of Galilee and Petrea to his son Antipas : the tetrarchy of
Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son
Philip : and left the kingdom of Judea to his eldest remain-
ing son, Archelaus. This son partook of the cruel and
blood-thirsty disposition of his father; at one of the pass-
overs, he caused three thousand of the people to be put to
death in the temple and city. For his tyranny and cruelty,
Augustus deprived him of the government, and banished
him. His character considered, Joseph, with great pro-
priety, forbore to settle under his jurisdiction.
He turned aside into the parts of Galilee] Here Antipas go-
verned, who is allowed to have been of a comparatively mild
disposition : and being intent on building two cities, Julias
and Tiberias, he endeavoured by a mild carriage and pro-
mises of considerable immunities, to entice people from
other provinces to come and settle in them. He was besides
in a state of enmity with his brother Archelaus : this was a
most favourable circumstance to the holy family ; and
though God did not permit them to go to any of the new
cities, yet they dwelt in peace, safety, and comfort at Na-
zareth.
Verse 23. That it might be fulfilled which was spoken by the
prophets] It is difficult to ascertain by what prophets this
was spoken. The margin usually refers to Judg. xiii. 5.
where the angel, foretelling the birth of Samson, says, No
rod, he was afraid to go thither : not-
withstanding, being warned of God
in a dream, he turned aside a into the
parts of Galilee :
23 And he came and dwelt in a city
b Nazareth ; that it might be fulfilled c
was spoken by the prophets, He shall be
a Nazarene.
A. M. cir. 4003.
B. C. cir. 2.
An. Olymp.
CXCIV. 3.
called
which
called
b John 1. 45.-
-c Jud<r. 13. 5. 1 Sam. 1, 11.
razor shall come upon his head ; for the child shall be a naza-
rite (TI3 nezir) unto God from the womb. The second pas-
sage usually referred to, is Isai. xi. 1. There shall come forth
a rod from the stem of Jesse, and a branch (iyj netser) shall
groxv out of his roots. That this refers to Christ, there is no
doubt : Jeremiah, chap, xxiii. 5. is supposed to speak in the
same language — I will raise unto David a righteous branch;
but here, the word is riDX tsemach, not 1VJ netser ; and it is
the same in the parallel place, Zech. iii. 8. vi. 12. therefore,
these two prophets cannot be referred to : but the passages
in Judges and Isaiah may have been in the eye of the Evan-
gelists, as well as the whole institution relative to the Nazarite,
(YTJ nezir) delivered at large, Num. vi. where see the notes.
As the Nazarite was the most pure and perfect institution un-
der the law : it is possible, that God intended to point out
by it, not only the perfection of our Lord, but also the
purity of his followers. And it is likely, that before St.
Matthew wrote this Gospel, those afterward called Christ-
ians, bore the appellation of Nazarites or Nazoreans, for so
the Greek word, N«t^a|a/o5, should be written. Leaving the
spiritual reference out of the question, the Nazarene, or Na-
zorean here, may mean simply an inhabitant or person of
Nazareth ; as Galilean does a person or inhabitant of Galilee.
The Evangelist evidently designed to state, that neither the
sojourning at Nazareth, nor our Lord being called a Naza-
rene, were fortuitous events, but were wisely determined
and provided for in the providence of God ; and therefore
foretold by inspired men, or fore-represented by significant
institutions.
But how shall we account for the manner in which St.
Matthew and others apply this, and various other circum-
stances, to the fulfilment of ancient traditions ? This ques-
tion has greatly agitated divines and critics for more than a
century. Surenhusius, Hebrew professor at Amsterdam, and
editor of a very splendid and useful edition of the Mishna,
in six vol. fol. published an express treatise on this subject,
in 1713, full of deep research and sound criticism. He re-
marks great difference in the mode of quoting, used in the
Sacred Writings : as, It hath been said — it is written — that it
might be fulfilled which was spoken by the prophets — the Scrip-
Reflections on
ST. MATTHEW.
the Birthplace of our Lord.
lure says — see what is said — the Scripture foreseeing — he sailh
• — is it not written? — the saying that is written, &c. &c.
With great pains and industry, he has collected ten rules out
of the Talmud and the Rabbins, to explain and justify all the
quotations made from the Old Testament in the New.
Rule 1. Reading the words not according to the regular
vowel points, but to others substituted for them. He thinks
this is done by Peter, Acts iii. 22, 23. by Stephen, Acts vii.
12, &c. and by Paul, 1 Cor. xv. 54. 2 Cor. viii. 15.
Rule II. Changing the letters, as done by St. Paul, Rom.
ix. 33. 1 Cor. ix. 9, &c. Heb. viii. 9, &c. Heb. x. 5.
Rule III. Changing both letters and vowel points, as he
supposes is done by St. Paid, Acts xiii. 40,41. 2 Cor. viii.
15.
Rule IV. Adding some letters, and retrenching others.
Rule V. Transposing words and letters.
Rule VI. Dividing one word into two.
Rule VII. Adding other words to make the sense more
clear.
Rule VIII. Changing the original order of the words.
Rule IX. Changing the original order, and adding other
words.
Rule X. Changing the original order, and adding and re-
trenching words, which he maintains is a method often used
by St. Paul.
Let it be observed, that although all these rules are used
by the Rabbins, yet, as far as they are employed by the
sacred writers of the New Testament, they never, in any
case, contradict what they quote from the Old, which cannot
be said of the Rabbins : they only explain what they quote,
or accommodate the passage to the fads then in question.
And who will venture to say, that the Holy Spirit has not
a right, in any subsequent period, to explain and illustrate
his own meaning, by showing that it had a greater extension
in the divine mind, than could have been then perceived
by men ? And has He not a right to add to what he has
formerly said, if it seem right in his own sight? Is not the
whole of the New Testament an addition to the Old, as the
Apostolic Epistles are to the Narrative of our Lord's Life and
Acts, as given by the Evangelists ?
Gusset, Wolf, Rosenmuller, and others, give four rules ;
according to which, the phrase, that it might be fulfilled, may
he applied in the New Testament.
Rule I. When the thing predicted, is literally accom-
plished.
Rule II. When that is done, of which the Scripture has
spoken, not in a literal sense, but in a spiritual sense.
Rule III. When a thing is done neither in a literal nor
spiritual sense, according to the fact referred to in the Scrip-
ture ; but is similar to that fact.
Rule IV. When that which has been mentioned in the
Old Testament as formerly done, is accomplished in a larger
■ and more extensive sense in the New Testament.
St. Matthew seems to quote according to all these rules ;
and it will be useful to the Reader, to keep them constantly
in view. I may add here, that the writers of the New
Testament seem often to differ from those of the Old, be-
cause they appear uniformly to quote from some copy of
the Septuagint version ; and most of their quotations agree
verbally, and often even literally, with one or other of the
copies of that version, which subsist to the present day. Want
of attention to the difference of copies in^ the Septuagint
version, has led some divines and critics into strange and
even ridiculous mistakes, as they have taken that for the
Septuagint which existed in the printed copy before them ;
which sometimes happened not to be the most correct.
On the birthplace of our Lord, a pious and sensible man
has made the following observations :
" At first sight, it seems of little consequence to know
the place of Christ's nativity ; for we should consider him as
our Redeemer, ivhatever the circumstances might be which
attended his mortal life. But, seeing it has pleased God to
announce, beforehand, the place where the Saviour of the
world should be born, it became necessary that it should
happen precisely in that place ; and that this should be one
of the characteristics whereby Jesus Christ should be known
to be the true Messiah.
" It is also a matter of small importance to us, where we
may live, provided we find genuine happiness. There is n©
place on earth, however poor and despicable, but may have
better and more happy inhabitants than many of those are,
who dwell in the largest and most celebrated cities. Do we
know a single place on the whole globe where the works
of God do not appear under a thousand different forms, and
where a person may not feel that blessed satisfaction which
arises from a holy and Christian life ? For an individual, that
place is preferable to all others, where he can get and do
most good. For a number of people, that place is best
where they can find the greatest number of wise and pious
men. Every nation declines, in proportion as virtue and
religion lose their influence on the minds of the inhabitants.
The place where a young man first beheld the dawn, and
the beauty of renewed nature, and with most lively sensa-
tions of joy and gratitude adored his God with all the
veneration and love his heart was capable of; the place
where a virtuous couple first met, and got acquainted ; or
where two friends gave each other the noblest proofs of their
most tender affection ; the village where one may have given,
or seen, the most remarkable example of goodness, up-
rightness, and patience ; such places, I say, must be dear
to their hearts.
" Bethlehem was, according to this rule, notwithstanding
its smallness, a most venerable place ; seeing, that there, so
many pious people had their abode ; and that acts of peculiar
piety had often been performed in it. First, the patriarch
Jacob stopped some time in it, to erect a monument to his
well-beloved Rachel. It was at Bethlehem that honest Naomi,
John the Baptist CHAP. III.
and her modest daughter-in-law Ruth, gave such proofs of
their faith and holiness ; and in it Boaz, the generous bene-
factor, had his abode and his possessions. At Bethlehem the
humble Jesse sojourned, the happy father of so many sons ;
the youngest of whom rose from the pastoral life to the
throne of Israel. It was in this country that David formed
the resolution of building a house for the Lord, and in which
he showed himself the true shepherd and father of his sub-
jects, when, at the sight of the destroying angel, whose
sword spread consternation and death on all hands, he made
intercession for his people. It was in Bethlehem that Ze-
rubbabel the prince was born, this descendant of David, who
begins to preach and baptize,
was the type of that Ruler and Shepherd, under whose em-
pire Israel is one day to assemble, in order to enjoy unin-
terrupted happiness. Lastly, in this city the Son of God
appeared ; who, by his birth, laid the foundation of that
salvation, which, as Redeemer, he was to purchase by his
death for the whole world. Thus in places, which from
their smallness are entitled to little notice, men sometimes
spring, who become the benefactors of the human race.
Often, an inconsiderable village has given birth to a man,
who, by his wisdom, uprightness, and heroism, has been a
blessing to whole kingdoms."
Sturm's Reflections translated by A. C. vol. iv.
CHAPTER III.
John the Baptist begins to preach, 1. The subject of his preaching, 2, 3. Description of his clothing and food, 4.
The success of his ministry, 5, 6. His exhortation to the Pharisees, 7 — 9. He denounces the judgments of God
against the impenitent, 10. The design of his baptism, and that of Christ, 11, 12. He baptizes Christ in Jor-
dan, 13 — 15; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, 16, 17.
I
N those days came a.Tohn the Bap-
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Ancc?iy2P' A t'31' preaching b in the wilderness
of Judea,
a Mark I. 4, 15. Luke 3. 2, 3. John I. 28. b Josh. 14. 10.
NOTES ON CHAP. III.
Verse 1. Johnthe Baptist] John, surnamed The Baptist,
because he required those to be baptized, who professed to
be contrite because of their sins, was the son of a priest
named Zacharias, and his wife Elizabeth, and was born
about A. M. 3999, and about six months before our blessed
Lord. Of his almost miraculous conception and birth, we
have a circumstantial account in the Gospel of Luke, chap. i.
to which, and the notes there, the Reader is requested to re-
fer. For his fidelity in reproving Herod for his incest with
his brother Philip's wife, he was cast into prison, no doubt
at the suggestion of Herodias, the profligate woman in ques-
tion. He was at last beheaded at her instigation, and his
head given as a present to Saloine, her daughter, who, by her
elegant dancing, had highly gratified Herod, the paramour of
her incestuous mother. His ministry was short ; for he ap
pears to have been put to death in the 27th or 28th year of
the Christian era.
Came— preaching] Kygva-G-m, proclaiming as a herald, a
matter of great and solemn importance to men : the sub-
ject not his own, nor of himself: but from that God from
whom alone he had received his commission. See on the
2 And saying, Repent ye : for c the A /Vlr
kingdom of heaven is at hand. AtkP>"?p-
3 For this is he that was spoken of
CCI. 2.
<= Dan. 2. 44. Ch. 4. 17. & 10. 7.
nature and importance of the herald's office, at the end of
this chapter K^vttsiv, says Rosenmuller, de iis dicitur, qui
in plateis, in camfis, in aere aperto, ut a multis audiantur,
vocem tollunt, &c. The verb nifevevtn is applied to those,
who, in the streets, fields, and open air, lift up their voice,
that they may be heard by many, and proclaim what has
been committed to them by regal or public authority; as the
kerukes among the Greeks, and the precones among the
Romans."
The wilderness of Judea] That is, the country parts, as
distinguished from the city; for in this sense the word wilder-
ness, lann midbar, or ninu.no midbarioth, is used among the
Rabbins. John's manner of life gives no countenance to the
Eremite or Hermit's life, so strongly recommended and ap-
plauded by the Roman church.
Verse 2. Repent] Meravosire. This was the matter of the
preaching. The verb fisrxveia, is either compounded of fierce,
after, and v&m, to understand, which signifies, that after hear-
ing such preaching, the sinner is led to understand, that the
way he has walked in was the way of misery, death, and
hell. Or the word may be derived from tin*, after, and
xyoiet, madness, which intimates, that the whole life of a sin-
The Prophecy concerning
by the prophet Esaias, saying, a The
voice of one crying in the wilder-
ness, b Prepare ye the way of the
Lord, make his paths straight.
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ST. MATTHEW. John (he Baptist— his manner of life.
4 And e the same John d had his rai-
a Isai. 40. 3. Mark 1.3. Luke 3. 4. John 1. 23.
-» Luke 1. 76.
ner is no other than a continued course of madness and folly :
and if to live in a constant opposition to all the dictates of
true wisdom ; to wage war with his own best interests in time
and eternity ; to provoke and insult the Living God ; and, by
habitual sin, to prepare himself only for a state of misery,
be evidences of insanity, every sinner exhibits them plenti-
fully. It was from this notion of the word, that the Latins
termed repentance resipiscentia, a growing wise again, from
re and sapere ; or, according to Tertullian, Resipiscentia
quasi receptio mentis ad se, restoring the mind to itself: Con-
tra Marcion, lib. ii. Repentance then implies, that a mea-
sure of divine wisdom is communicated to the sinner, and
that he thereby becomes wise to salvation. That his mind,
purposes, opinions, and inclinations, are changedj and that,
in consequence, there is a total change in his conduct. It
need scarcely be remarked, that, in this state, a man feels
deep anguish of soul, because he has sinned against God, un-
fitted himself for heaven, and exposed his soul to hell.
Hence, a true penitent has that sorrow, whereby he forsakes
sin, not only because it has been ruinous to his own soul, but
because it has been offensive to God.
The kingdom of heaven is at hand] Referring to the pro-
phecy of Daniel, chap. vii. 13, 14. where the reign of Christ
among men is expressly foretold. This phrase, and the king-
dom of God, mean the same thing, viz. the dispensation of
infinite mercy, and manifestation of eternal truth, by Christ
Jesus: producing the true knowledge of God, accompanied
with that worship which is pure and holy, worthy of that God
who is its institutor and its object. But why is this called a
kingdom ? Because it has its laws, all the moral precepts of
the Gospel : its subjects, all who believe in Christ Jesus :
and its king, the Sovereign of heaven and earth. N. B.
Jesus Christ never saved a soul which he did not govern;
nor is this Christ precious or estimable to any man who does
not feel a spirit of subjection to the Divine will.
But why is it called the kingdom of heaven ? Because
God designed that his kingdom of grace here, should re-
semble the kingdom of glory above. And hence our Lord
teaches us to pray, Thy will be done on earth, as it is in
heaven. The kingdom of heaven is not meat and drink, says
St Paul, Rom. xiv. 17. does not consist in the gratification
of sensual passions, or worldly ambition : but is righteousness,
peace, and joy, in the Holy Ghost. Now what can there
be more than this in glory 1 Righteousness, without mix-
ture of sin; peace, without strife or contention; joy in the
ment of camel's hair, and a leathern
girdle about his loins ; and his meat
was e locusts and f wild honey.
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c Maikl.6.-
-d 2 Kings 1. 8. Zech. 13. 4.-
14. 25, 26.
-<= Lev. 11. 22. f 1 Sam
Holy Ghost, spiritual joy, without mixture of misery! And
all this, it is possible, by the grace of the Lord Jesus Christ,
to enjoy here below. How then does heaven itself differ
from this state ? Answer. It makes the righteousness eternal,
the peace eternal, and the joy eternal. This is the heaven of
heavens ! The phrase, kingdom of heaven, 8a"W noSa mal-
cuth shamayim, is frequently used by the Rabbinical writers,
and always means, the purity of the Divine worship, and
the blessedness which a righteous man feels when employed
in it.
It is farther added, This kingdom is at hand. The dispen
sation of the glorious Gospel was now about to be fully
opened, and the Jews were to have the first offers of salva-
tion. The kingdom is also at hand to us, and whereveF
Christ crucified is preached, there is salvation to be found.
JESUS is proclaimed to thee, O Man ! as infinitely able and
willing to save. Believe in his name — cast thy soul upon his
atonement, and enter into rest !
Verse 3. The voice of one crying in the wilderness] Or, A
voice of a crier in the wilderness. This is quoted from Isai.
xl. 3. which clearly proves, that John the Baptist was the
person of whom the Prophet spoke.
The idea is taken from the practice of eastern monarchs,
who, whenever they entered upon an expedition, or took a
journey through a desert country, sent harbingers before them,
to prepare all things for their passage ; and pioneers to open
the passes, to level the ways, and to remove all impediments.
The officers appointed to superintend such preparations, were
called by the Latins, Stratorcs.
Diodorus's account of the march of Semiramis into Media
and Persia, will give us a clear notion of the preparation of
the way for a royal-expedition. " In her march to Ecbalane,
she came to the Zarcean mountain, which extending many
furlongs, and being full of craggy precipices and deep hollows,
could not be passed without making a great compass about.
Being therefore desirous of leaving an everlasting memorial
of herself, as well as shortening the way, she ordered the pre-
cipices to be digged down, and the hollows to be filled up : and,
at a great expense, she made a shorter and more expeditious
road, which, to this day, is called from her, The Road of Se-
miramis. Afterward she went into Persia, and all the other
countries of Asia, subject to her dominion ; and wherever she
went, she ordered the mountains and precipices to be levelled,
raised causeways in the plain country, and, at a great expense,
made the ways passable." Diod. Sic. lib. ii. and Bp. Lowth.
Many come to the CHAP HI.
a. m. 4030. 5 % * Then went out to him Jerusa-
A?^Vp- lem, and all Judea, and all the region
round about Jordan.
6 b And were baptized of him in Jordan, con-
fessing their sins.
* Mark I. 5. Luke 3. 7. b Acts 19. 4, 18.
The Jewish church was that desert country, to which John was
sent, to announce the coming of the Messiah. It was destitute
at that time of all religious cultivation, and of the spirit and
practice of piety ; and John was sent to prepare the way of the
Lord, by preaching the doctrine of repentance. The desert is
therefore to be considered as affording a proper emblem of the
rude state of the Jewish church, which was the true wilderness
meant by the prophet, and in which John was to prepare the
way of the promised Messiah. The awful importance of the
matter, and the vehemence of the manner of the Baptist's preach-
ing, probably acquired him the character of the crier, ~Bom.
For the meaning of the word John, see the note on Mark
i. 4.
Verse 4. His raiment of camel's hair] A sort of coarse or
rough covering, which, it appears, was common to the pro-
phets, Zech. xiii. 4. In such a garment we find Elijah
clothed, 2 Kings i. 8. And as John had been designed under
the name of this prophet, Mai. iv. 5. whose spirit and quali-
fications he was to possess, Luke i. 17. he took the same
habit, and lived in the same state of self-denial.
His meat was locusts] AkoiJV?. Axpis may either signify the
insect called the locust, which makes still a part of the food in
the land of Judea ; or the top of a plant. Many eminent com-
mentators are of the latter opinion ; but the first is the most
likely. The Saxon translator has gaeprtapan grasshoppers.
Wild honey.] Such as he got in the rocks and hollows of
trees, and which abounded in Judea ; see 1 Sam. xiv. 26.
It is most likely that the dried locusts, which are an article
of food in Asiatic countries to the present day, were fried in
the honey, or compounded in some manner with it. The Gos-
pel according to the Hebrews, as quoted by Epiphanius, seems
to have taken a similar view of the subject, as it adds here to
the text, Of >) yewis jjv rov f^ctnot, <a; eyxgi? e\i ehxia. And its
taste was like manna, as a sweet cake baked in oil.
Verse 6. In Jordan] Many of the best MSS. and versions,
with Mark i. 5. add •KoTa.^.a, the river Jordan ; but the defi-
nitive article, with which the word is generally accompanied,
both in the Hebrew and the Greek, is sufficient ; and our
article the, which should ever be used in the translation, ex-
presses the force of the other.
Verse 6. Were baptized] In what form baptism was origin-
ally administered, has been deemed a subject worthy of serious
dispute. Were the people dipped or sprinkled ? for it is cer-
tain p>x7rra and fictTrrtfy mean both. They were all dipped, say
some. Can any man suppose, that it was possible for John
E
baptism of John
7 H But when he saw many of the
Pharisees and Sadducees come to his
baptism, he said unto them, c O
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fene-
ration of vipers, who hath warned you to flee from
d the wrath to come ?
■ Ch. 12. 34. & 23. 33. Luke 3. 7, 8, 9. « Rom. 5. 9. 1 Thess. 1. 10.
to dip all the inhabitants of Jerusalem and Judea, and of all
the country round about the Jordan ? Were both men and
women dipped, for certainly both came to his baptism ? This
could never have comported either with safety or with decency.
Were they dipped in their clothes? This would have endan-
gered their lives, if they had not with them change of rai-
ment : and as such A baptism as John's (however adminis-
tered) was, in several respects, a new thing in Judea, it is
not at all likely that the people would come thus provided.
But suppose these were dipped, which I think it would be
impossible to prove, does it follow, that in all regions of the
world, men and women must be dipped, in order to be evan-
gelically baptized ? In the eastern countries, bathings were
frequent, because of the heat of the climate, it being there
so necessary to cleanliness and health; but could our climate,
or a more northerly one, admit of this with safety, for at least
three-fourths of the year ? We may rest assured that it could
not. And may we not presume, that if John had opened bis
commission in the north of Great Britain, for many months of
the year, he would have dipped neither man nor woman, unless
he could have procured a tepid bath ? Those who are dipped
or immersed in water in the name of the Holy Trinity, i be-
lieve to be evangelically baptized. Those who are washed or
sprinkled with water, in the name of the Father, and of the
Son, and of the Holy Ghost, I believe to be equally so : and
the repetition of such a baptism, I believe to be profane.
Others have a right to believe the contrary, if they see good.
After all, it is the thing signified, and not the mode, which is
the essential part of the sacrament. See the note on Mark
x. 16.
Confessing their sins.] E|a^toAov«uft£ve<, earnestly acknow-
ledging, that their sins were their own. And thus taking the
whole blame upon themselves, and laying nothing to the charge
of God or ma'/t. This is essential to true repentance; and
till a man take the whole blame on himself, he cannot feel the
absolute need he has of casting his soul on the mercy of God,
that he may be saved.
Verse 7. Pharisees] A very numerous sect among the Jews,
who, in their origin, were, very probably, a pure and holy
people. It is likely that they got the name of Pharisees,
i. e. Separatists (from BH3 pharash, to separate,) from their se-
parating themselves from the pollution of the Jewish national
worship ; and hence, the word in the Anglo-saxon version is
punbop-halgan, holy persons who stand apart, or by them-
selves : but, in process of time, like all religious sects andpor-
John preaches
8 Bring forth therefore fruits a meet
for repentance :
9 And think not to say within your-
selves, b We have Abraham to our father: for
ST. MATTHEW.
to the people.
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Or, answerable to amendment of life.
ties, they degenerated ; they lost the spirit of their institution,
they ceased to recur to first principles, and had only the
^form of godliness, when Jesus Christ preached in Judea ; for
he bore witness, that they did make the outside of the cup
and platter clean — they observed the rules of their institution,
but the spirit was gone.
Sadducees] A sect who denied the existence of angels and
spirits, consequently all divine influence and inspiration, and
also the resurrection of the dead. The Sadducees of that
time were the Materialists and Deists of the Jewish nation.
When the sect of the Pharisees arose cannot be distinctly as-
certained ; but it is supposed to have been some time after
the Babylonish captivity. The sect of the Sadducees were
the followers of one Sadok, a disciple of Antigonus Sochseus,
who flourished about three centuries before Christ. There
was a third sect among the Jews, called the Essennes or Esseni-
ans, of whom I shall have occasion to speak on chap. xix. 12.
Come to his baptism] The Ethiopic version adds the word
privately here, the translator probably having read XxSpu. in
his copy, which gives a very remarkable turn to the passage.
The multitudes, who had no worldly interest to support, no
character to maintain by living fe their usual way, came pub-
licly, and openly acknowledged that they were sinners ; and
stood in need of mercy. The others, who endeavoured to
secure their worldly interests by making a fair show in the
flesh, are supposed to have come privately, that they might
not be exposed to reproach ; and that they might not lose
their reputation for wisdom and sanctity, which their con-
sciences, under the preaching of the Baptist, told them, they
had no right to. See below.
0 generation of vipers'] rcvn^etra, t%i£vt<». A terribly ex-
pressive speech. A serpentine brood from a serpentine stock. As
their fathers were, so were they, children of the wicked one.
This is God's estimate of a sinner, whether he wade in wealth,
or soar in fame. The Jews were the seed of the serpent, who
should bruise the heel of the woman's seed, and whose head
should be bruised by him.
Who hath warned you] Or, privately shown you. T/« wrs-
$ti\a — from vro, under, and foix.ivfi.cii, to show. Does not this
seem to allude to the reading of the Ethiopic noticed above ?
They came privately : and John may be supposed to address
them thus : " Did any person give you a private warning ?
No, you received your convictions under the public ministry
of the word. The multitudes of the poor and wretched, who
have been convinced of sin, have publicly acknowledged their
crimes, and sought mercy— God will unmask you—you have
I say unto you, that God is able of
these stones to raise up children unto
Abraham.
10 And now also the ax is laid unto the root
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b John 8. 33, 39. Acts 13. 26. Rom. 4. 1, 11, 16.
deceived the people— you have deceived yourselves — you
must appear just what you are ; and, if you expect mercy from
God, act like the penitent multitude, and bring forth fruit
worthy of repentance. Do not begin to trifle with your con-
victions, by thinking, that because you are descendants of
Abraham, therefore you are entitled to God's favour ; God can,
out of these stones, (pointing probably to those scattered about
in the desert, which he appears to have considered as an em-
blem of the Gentiles) raise up a faithful seed, who, though not
natural descendants of your excellent patriarch, yet shall be
his worthy children, as being partakers of his faith, and friends
of his God." It should be added, that the Greek word also
signifies plain or ample information. See on Luke vi. 47.
The wrath to come ?] The desolation which was about to
fall on the Jewish nation for their wickedness, and threatened
in the last words of their own Scriptures. See Mai. iv. 6.
Lest I come and smite the earth (}*"ixn DH et ha-arets, this very
land) with a curse. This wrath or curse was coming : they
did not prevent it by turning to God, and receiving the Mes-
siah, and therefore the wrath of God came upon them to the
uttermost. Let him that readeth. understand.
Verse 10. And now also the ax is laid] Or, Even now the
ax lieth. As if he had said, There is not a moment to spare
— God is about to cut off every impenitent soul — you must
therefore either turn to God immediately, or be utterly and
finally ruined. It was customar}' with the prophets to repre-
sent the kingdoms, nations, and individuals, whose ruin they
predicted, under the notion of forests and trees, doomed to be
cut down. See Jer. xlvi. 22, 23. Ezek. xxxi. 3, 11, 12. The
Baptist follows the same metaphor : the Jezvish nation is the
tree, and the Romans the ax, which, by the just judgment of
God, was speedily to cut it down. It has been well observed,
that there is an allusion here to a woodman, who having
marked a tree for excision, lays his ax at its root, and strips
off his outer garment, that he may wield his blows more pow-
erfully ; and that his work may be quickly performed. For
about sixty years before the coming of Christ, this ax had
been lying at the root of the Jewish tree, Judea having been
made a province to the Roman empire, from the time that
Pompey took the city of Jerusalem, during the contentions of
the two brothers Hyrcanus and Aristobulus, which was about
sixty-three years before the coming of Christ. See Joseph.
Antiq. 1. xiv. c. 1 — 5. But as the country might be still con-
sidered as in the hands of the Jews, though subject to the
Romans, and God had waited on them now, nearly ninety
years from the above time, expecting them to bring forth
Denounces the judgments
of the trees : a therefore every tree
which bringeth not forth good fruit,
is hewn down, and cast into the fire.
11 b I indeed baptize you with water unto
repentance: but he that cometh after me is
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CHAP. III. of God against the tvickcct.
mightier than I, whose shoes I am
not worthy to bear : c he shall baptize
you with the Holy Ghost, and with
fire:
12 d Whose fan is in his hand, and he will
»Ch 7 19 Luke 13. 7, 9. John 15. 6. » Mark 1.8. Luke 3. 16. John 1.
15,26,33. Acts 1. 5. & 11. 16. & 19; 4.
fruit, and none was yet produced ; but he kept the Romans,
as an ax, lying at the root of this tree, who were ready to cut
it down the moment God gave them the commission.
Verse 11. But he that cometh after me] Or, Is coming after
me, who is now on his way, and will shortly make his appear-
ance. Jesus Christ began his ministry when he was thirty
years of age, Luke iii. 23. which was the age appointed by
the Law, Numb. iv. 3. John the Baptist was born about six
months before Christ, and as he began his public ministry
when thirty years of age, then this coming after refers to six
months after the commencement of John's public preaching,
at which time Christ entered upon his.
Whose shoes I am not worthy to bear] This saying is expres-
sive of the most profound humility and reverence. To put on,
take off", and carry the shoes of their masters, was not only
among the Jews, but also among the Greeks and Romans, the
work of the vilest slaves. This is amply proved by Kypke,
from Arrian, Plutarch, and the Babylonian Talmud.
With the Holy Ghost and with fire] That the influences of
the Spirit of God are here designed, needs but little proof.
Christ's religion was to be a spiritual religion, and was to have
its seat in the heart. Outward precepts, however well they
might describe, could not produce inward spirituality. This
was the province of the Spirit of God, and of it alone, there-
fore he is represented here under the similitude of fire, be-
cause he was to illuminate and invigorate the soul, penetrate
every part, and assimilate the whole to the image of the God
of glory. See on John iii. 5.
With^re] K«i srwg u This is wanting in E. S. (two MSS. one
of the ninth, the other of the tenth century,) eight others,
and many Evangelistaria, and in some versions and printed
editions; but it is found in the parallel place, Luke iii. 16.
and in the most authentic MSS. and versions. It was pro-
bably the different interpretations given of it by the Fa-
thers, that caused some transcribers to leave it out of their
copies.
The baptism of fire has been differently understood among
the primitive Fathers. Some say, it means the tribulations,
crosses and afflictions, which believers in Christ are called to
pass through. Hence the author of the Opus Imperfectum, on
Matthew, says, that there are three sorts of baptism, 1. that of
water ; 2. that of the Holy Ghost ; and 3. that of tribulations
and afflictions, represented under the notion of fire. He ob-
serves farther, that our blessed Lord went through these three
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' Isai. 4. 4. & 44. 3. Mai. 3. 2.
Acts 2. 3, 4.
3. 3.
1 Cor. 12. 13.
-d Mai.
baptisms : 1. That of water, he received from the hands of
John. 2. That of the Holy Spirit, he received from the Fa-
ther. And 3. That of fire, he had in his contest with Satan
in the desert. St. Chrysostom says, it means the superabun-
dant graces of the Spirit. Basil and Theophilus explain it of
the fire of hell. Cyril, Jerom, and others, understand by it
the descent of the Holy Spirit, on the day of Pentecost.
Hilary says, it means a fire that the righteous must pass
through in the day of judgment, to purify them from such
defilements as necessarily cleaved to them here, and with
which they could not be admitted into glory.
Ambrose says, this baptism shall be administered at the gate
of Paradise, by John Baptist ; and he thinks, that this is what
is meant by the faming sword, Gen. iii. 24.
Origen and Lactantius conceive it to be a river of fire, Tat
the gate of heaven, something similar to the Phlegethon of
the heathens : but they observe, that when the righteous
come to pass over, the liquid flames shall divide, and give
them a free passage : that Christ shall stand on the brink of
it, and receive through the flames, all those, and none but
those, who have received in this world the baptism cf water
in his name : and that this baptism is for those, who, having
received the faith of Christ, have not, in every respect, lived
conformably to it ; for, though they laid the good foundation,
yet they built hay, straw, and stubble upon it, and this work
of theirs must be tried, and destroyed by this fire. This,
they think, is St. Paul's meaning, 1 Cor. iii. 13 — 15. If any
man build cm this foundation (viz. Jesus Christ,) gold, silver,
precious stones, wood, hay, stubble ; every man's work shall be
made manifest: — and the fire shall try every man's work, of
what sort it is. — If any man's work be burnt, he shall stiver
loss: but he himself shall be saved ; yet so, as by fire. From
this fire, understood in this way, the Fathers of the following
ages, and the school-men, formed the famous and lucrative
doctrine of purgatory. Some in the primitive church thought
that^re should be, in some way or other, joined to the water
in baptism ; and it is supposed, that they administered it by
causing the person to pass between two fires, or to leap through
the flame ; or, by having a torch or lighted candle present. Thus
have those called Doctors of the Church trifled. The exposition
which I have given, I believe to be the only genuine one.
Verse 12. Whose fan is in his hand] The Romans are here
termed God's fan, as in ver. 10. they were called his ax, and
in chap. xxii. 7. they are termed his troops or armies.
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Jesus is baptized
throughly purge his floor, and gather
his wheat into the garner ; but he will
a burn up the chaff with unquenchable
fire.
13 IF b Then conueth Jesus c from Galilee to
Jordan unto John, to be baptized of him.
ST. MATTHEW
14 But John forbad him,
saying,
I have need
a Mai. 4. 1. Ch. 13. 30. b Mark 1. 9. Luke 3. 21. « Cb. 2. 22.
His floor] Does not this mean the land of Judea, which
had been long, as it were, the threshing-floor of the Lord?
God says, he will now, by the winnowing fan (viz. the Ro-
mans) throughly cleanse this floor — the wheat, those who be-
lieve in the Lord Jesus, he will gather into his garner, either
take to heaven from the evil to come, or put in a place of
safety, as he did the Christians, by sending them to Pella
in Calosyria, previously to the destruction of Jerusalem. But
he will burn up the chaff— the disobedient and rebellious
Jews, who would not come unto Christ that they might
have life.
Unquenchable flre] That cannot be extinguished by
man.
Verse 14. John forbad him] Earnestly and pressingly op-
posed him : this is the proper import of the words hexaXevev
uvtov. I have observed that 2~i», in composition, most fre-
quently, if not always, strengthens the signification in classic
authors. — Wakefield.
Verse 15. To fulfil all righteousness] That is, Every right-
eous ordinance : so I think koco-xv hx.a.to<rvm should be trans-
lated ; and so our common version renders a similar word,
Luke i. 6. The following passage, quoted from Justin Mar-
tyr, will doubtless appear a strong vindication of this trans-
lation. " Christ was circumcised, and observed all the other
ordinances of the law of Moses, not with a view to his
own justification ; but to fulfil the dispensation committed
to him by the Lord, the God and Creator of all things."
Wakefield.
How remarkable are the following words of Creeshna (an
Incarnation of the Supreme God, according to the Hindoo
theology) related in the Bhagvat Geeta, p. 47. Addressing
his disciple Arjoon, he says, " I myself, Arjoon, have not in
the three regions of the universe, any thing which is necessary
for me to perform ; nor any thing to obtain, which is not
obtained : and yet / live in the exercise of the moral duties.
If I were not vigilantly to attend to those duties, all men
would presently follow my example. If I were not to per-
form the moral actions, this world would fail in their duties :
I should be the cause of spurious births, and should drive
the people from the right way. As the ignorant perform the
duties of life from a hope of reward, so the wise man, out of
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CCI. 2.
by John in Jordan.
to be baptized of thee, and comest thou
to me ?
15 And Jesus answering said unto
him, Suffer it to be so now : for thus it becometh us
to fulfil all righteousness. Then he suffered him.
16 d And Jesus, when he was baptized, went
up straightway out of the' water : and, lo, the
d Mark 1. 10.
respect lo the opinions and prejudices of mankind, should per-
form the same without motives of interest. The wise man,
by industriously performing all the duties of life, should in-
duce the vulgar to attend to them,"
The Septuagint use this word often for the Hebrew natPD
mishpat, judgment, appointment. And in Ezek. xviii. 19, 21.
the person who S'lx.ctioa-vvyv kcci iXnn;-^e7n>i7]Ke — hath done righte-
ousness and mercy, is he who sacredly attended to the per-
formance of all the religious ordinances, mentioned in that chap-
ter, and performed them in the genuine spirit of mercy. At-
xxiapxra, is used 1 Mac. i. 13, 49. ii. 21. and in Heb. x. 1, 10.
to denote religious ceremonies. Michaelis supposes, that pn ^2
kol chok, all religious statutes or ordinances, were the words
used in the Hebrew original of this Gospel.
But was this an ordinance ? Undoubtedly : it was the ini-
tiatory ordinance of the Baptist's dispensation : now as Christ
had submitted to circumcision, which was the initiatory ordi-
nance of the Mosaic dispensation ; it was necessary that he
should submit to this, which was instituted by no less an au-
thority, and was the introduction to his own dispensation of
eternal mercy and truth. But it was necessary on another
account : Our Lord represented the High-priest, and was to
be the High-priest over the house of God: — now, as the
High-priest was initiated into his office by washing and anoint-
ing, so must Christ ; and hence he was baptized, washed,
and anointed by the Holy Ghost. Thus he fulfilled the right-
eous ordinance of his initiation into the office of High-
priest, and thus was prepared to make an atonement for the
sins of mankind.
Then he suffered him] In the Opus hnperfeclum, quoted by
Griesbach, there is the following addition, which, at least,
may serve to show the opinion of its author : Et Johannes qui-
dem baptizavit ilium in aqua, Me autem Johannem cum spiritu.
" Then John baptized him with water, and he baptized John
with the Spirit."
Verse 16. The heavens were opened unto him] That is, to
John the Baptist— and he, John, saw the Spirit of God — light-
ing upon him, i. e. Jesus. There has been some controversy
about the manner and form in which the Spirit of God ren-
dered itself visible on this occasion. St. Luke iii. 22. says
it was in a bodily shape like to a dove : and this likeness to &
'
The Spirit of God descends on htm, and CHAP. III.
he is proclaimed to be the Son of God.
a. m. 4030. heavens were opened unto him, and
A D. 26. '
An. oiymp. he saw a the Spirit of God descending
'-— like a dove and lighting upon him :
a Isa. 11. 2. & 42. 1. Luke 3. 22. John 1. 32, 33.
dove, some refer to a hovering motion, like to that of a dove,
and not to the form of the dove itself: but the terms of the
Text are too precise to admit of this far-fetched interpre-
tation.
This passage affords no mean proof of the doctrine of the
Trinity. That three distinct persons are here represented,
there can be no dispute. 1 . The person of Jesus Christ, bap-
tized by John in Jordan. 2. The person of the Holy Ghost
in a bodily shape {c-u^arixoi uht, Luke iii. 22.) like a dove.
3. The person of the Father ; a voice came out of heaven,
saying, This is my beloved Son, &c. Thevoice is here re-
presented as proceeding from a different place to that in
which the persons of the Son and Holy Spirit were mani-
fested : and merely, I think, more forcibly to mark this
divine personality.
Verse 17. In whom I am well pleased] En a tv^oK-ziu-ct, in
whom I have delighted — though it is supposed that the past
tense is here used for the present ; but see the note on chap,
xvii. 5. By this voice, and overshadowing of the Spirit, the
mission of the Lord Jesus was publicly and solemnly accre-
dited ; God intimating that he had before delighted in him ;
the Law, in all its ordinances, having pointed him out, for they
could not be pleasing to God, but as they were fulfilled in, and
showed forth the Son of Man, till he came.
As the office of a herald is frequently alluded to in this
chapter, and also in various other parts of the New Testament,
I think it best to give a full account of it here, especially as
the office of the ministers of the Gospel is represented by it.
Such persons can best apply the different correspondences
between their own and the herald'' s office.
At the Olympic and Isthmian games, heralds were persons
of the utmost consequence and importance. Their office was,
Is To proclaim from a scaffold, or elevated place, the combat
that was to be entered on.
2. To summon the Agonistaz, or contenders, to make their
appearance, and to announce their names.
3. To specify the prize for which they were to contend.
4. To admonish and animate, with appropriate discourses,
the Athletae, or combatants.
5. To set before them, and explain, the laws of the Ago-
nes, or contenders ; that they might see, that even the con-
queror could not receive the crown or prize, unless he had
strove lawfully.
.6. After the conflict was ended, to bring the business be-
17 b And, lo, a voice from heaven \MD42060
saying, c This is my beloved Son, in Acciy2P*
whom I am well pleased.
*> John 12. 28. c ps. 2. 7. Isa. 42. 1. Ch. 12. 18. & 17. 5. Mark 1.11.
Luke 9. 35. Eph. 1. 6. Col. 1. 13. 2 Pet. 1. 17.
fore the judges, and according to their determination, to
proclaim the victor.
7. To deliver the prize to the conqueror, and to put the
croivn on his head, in the presence of the assembly.
8. They were the persons who convoked all solemn and
religious assemblies, and brought forth, and often slew, the
sacrifices offered on those occasions.
9. They frequently called the attention of the people
during the sacrifices, to the subject of devotion, with hoc age !
revro w^osrre : mind what you are about ; don't be idle; think
of nothing else. See Plutarch in Coriolanus.
The office, and nearly the word itself, was in use among
the ancient Babylonians, as appears from Dan. iii. 4. where
the Chaldee word NT1"D caroza, is rendered by the Septuagint
xt)gv%, kerux, and by our translation very properly, herald. His
business in the above place, was to call an assembly of the
people, for the purpose of public worship; to describe the ob-
ject and nature of that worship, and the punishment to be in-
flicted on those who did not join in the w jhip, and pro-
perly assist in the solemnities of the occasion.
Dan. iii. 4. is the only place in our translation, in which the
word herald is used : but the word *«f t»|, used by St. Paul, 1
Tim. ii. 7. 2 Tim. i. 11. and by St. Peter, 2 Epist. ii. 5. is
found in the Septuagint, Gen. xli. 43. as well as in Dan. iii. 4.
and the verb x^vfs-o) is found in different places of that version,
and in a great number of places in the New Testament.
It is worthy of remark, that the office of the m%v%, kerux,
or herald, must have been anciently known, and indeed es-
tablished among the Egyptians : for in Gen. xli. 43. where
an account is given of the promotion of Joseph to the second
place in the kingdom, where we say, And they cried be-
fore him, saying, Bow the knee : the Septuagint has »*i tr-v
pv%iv e^.w^oo-3-ev etvrov xyg v £• And a herald made proclama-
tion before him. As the Septuagint translated this for Ptolemy
Philadelphus, the Egyptian king, and were in Egypt when
they translated the Law, we may safely infer, that the office
was not only known, but in use among the Egyptians, being de-
nominated in their language "pax abrek, which our translators,
following the Vulgate, have rendered, Bow the knee; but
which the Septuagint understood to be the title of an officer,
who was the same among the Egyptians, as the *ngv% among
the Greeks. This is a probable meaning of the word, which
escaped me when I wrote the note on Gen. xli. 43.
As every kind of office had some peculiar badge, or ensign,
by which it was known among the ancients, so the heralds
ST. MATTHEW.
The nature and importance
were knowD, by generally carrying a caduceus. This was a
rod with two spread wings at the top, and about which two
serpents were entwined. The poets fabled, that this rod was
given by Apollo, the god of wisdom and music, to Mercury,
the god of eloquence, and the messenger of the gods. To it
wonderful properties are ascribed — especially that it pro-
duces sleep, and that it raises the dead. Who does not at
once see, that the caduceus and its properties clearly point
out the office, honour, and influence of the herald! As persons
of strong voice, and ready speech, and copious eloquence, were
always chosen for heralds, they were represented as endued
with wisdom and eloquence from above. They lulled men to
sleep, i. e. by their persuasive powers of speech, they calmed
the turbulent dispositions of an enflamed populace, when
proceeding to acts of rebellion and anarchy : — or they roused
the dormant zeal of the community, who through long op-
pression despairing of succour or relief, seemed careless
about their best interests ; being stupidly resolved to sink un-
der their burdens, and expect release only in death.
As to the caduceus itself, it was ever the emblem of peace
among the ancients : the rod was the emblem of power, the
two serpents of wisdom and prudence, and the two wings of
diligence and despatch. Thejfirst idea of this wonderful rod,
seems to have been borrowed from the rod of Moses. See
the note on Exod. iv. 17.
The wordx>jft>f, kerux or herald, here used, is evidently de-
rived from x.yi£vrtretv, to proclaim, call aloud; and this from yjj^fs,
the voice : because these persons were never employed in
any business, but such only as could not be transacted but
by the powers of speech, and the energy of ratiocination.
For the derivation of the word herald, we must look to the
northern languages. Its meanings in Junius, Skinner, and
Minshieu, are various, but not essentially different; they all
seem to point out different parts of the herald's office. 1.
In the Belgic, heer signifies army. Hence heer-alt, a senior
officer, or general, in the army. 2. Or heer-held, the hero of
the army; he who had distinguished himself most in his
country's behalf. S. Or from the Gallo-teutonic herr-haut,
the high lord, because their persons were so universally re-
spected, as we have already seen. 4. Or from the simple
Teutonic herr-hold, he who is faithful to his lord. And lastly,
according to Minshieu, from the verb heir-holden, stop here ;
because, in proclaiming peace, they arrested bloodshed and
death, and prevented the farther progress of war.
These officers act an important part in all heroic history,
and particularly in the Iliad and Odyssey, from which, as the
subject is of so much importance, I shall make a few extracts.
I. Their character was sacred. Homer gives them the epi-
thet of divine, B-tmt.
1 AeAav, EfjtiJjJee; u<a;,
K»7f «<;u p t i* to, Iliad, x. 315.
' Dolon, son of Eumedes, the divine herald.'' They were also
termed inviolable, xtrvbot ; also, great, admirable, &c. In the
first book of the Iliad, we have a proof of the respect paid to
of the herald's office.
heralds, and the inviolability of their persons. Agamemnon
commands the heralds, Talthybius and Eurybates, his faithful
ministers, to go to the tent of Achilles, seize the young Bri-
seis, and bring her to him. They reluctantly obey ; but when
they come into the presence of Achilles, knowing the injustice
of their master's cause, they are afraid to announce their mis-
sion. Achilles, guessing their errand, thus addresses them :
Xateere, x-ygvues, Ala; ayyefot, qfo k»i etvfyav. x. r. A.
" Hail, O ye heralds, messengers of God and of men ! come
forward. I cannot blame you — Agamemnon only is culpa-
ble, who has sent you for the beautiful Briseis. But come,
O godlike Patroclus, bring forth the damsel, and deliver her
to them, that they may lead her away, &c." Iliad, i. 334, &c.
II. Their functions were numerous : they might enter
without danger into besieged cities, or even into battles.
III. They convoked the assemblies of the leaders, accord-
ing to the orders they received from the general or king.
IV". They commanded silence, when kings were to address
the assembly (Iliad, xviii. 503. Kqgvx.es Pago. >,«.m t^rvtt. See
also Iliad, ii. 280.) and delivered the sceptre into their hands,
before they began their harangue.
Hv o^'itpct KilgV^
Xegtri c-wTTTgov t&yKi, a-ia7ni<ru,i r' txetevtrev. Iliad. Xxiii. 567.
V. They were the carriers and executors of the royal com-
mands, (Iliad, i. 320.) and went in search of those who were
summoned to appear, or whose presence was desired.
VI. They were entrusted with the most important missions ;
and accompanied princes in the most difficult circumstances.
Priam, when he went to Achilles, took no person besides a
herald with him. (Iliad, xxiv. 674, 689.) When Ulysses sent
two of his companions to treat with the Lestrygons, he sent
a herald at the same time. (Odys. x. 102.) Agamemnon, when
he wished to soften Achilles, joined Eurybates and Hodius,
his heralds, to the deputation of the princes. (Iliad, ix. 170.)
VII. Heralds were employed to proclaim and publish what-
ever was to be known by the people. (Odys. xx. 276.)
VIII. They declared war and proclaimed peace. Odys.
xviii. 334.)
IX. They took part in all sacred ceremonies : they min-
gled the wine and water in the large bowls for the libations,
which were made at the conclusion of treaties. They were
the priests of the people in many cases ; they led forth the
victims, cut them in pieces, and divided them among those
engaged in the sacrifices, (Odys. i. 109, &c.)
X. In Odyssey lib. xvii. a herald presents a piece of flesh
to Telemachus, and pours out his wine.
XI. They sometimes waited on princes at table, and ren-
dered them many other personal services. (Iliad, ii. 280.
Odys. i. 143, &c. 146, 153. ii. 6, 38.) In the Iliad, lib. x. 3.
Eurybates carries the clothes to Ulysses. And a herald of Al-
cinous conducts Demodocus, the singer, into the festive hall.
(Odys. viii. 470.) Many others of their functions, services,
and privileges, the Reader may see, by consulting Damm's
Homeric Lexicon, under Kf a.
Christ fasts forty days in the desert,
CHAP. IV.
and is tempted by Satan.
CHAPTER IV.
Jesus, in the wilderness, is tempted by Satan, 1 — 11. He goes into Galilee, 12 ; and Capernaum, 13. The prophecy
zvhic/i was thus fulfilled, 14 — 16. He begins to preach publicly, 17. Calls Simon Peter, and his brother Andrew,
18 20. Calls also James and John, the sons of Zebedee, 21, 22. Preaches and works miracles throughout
Galilee, 23. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he
works a great variety of miracles, 24, 25.
3 And when the
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THEN was a Jesus led up of "the
Spirit into the wilderness, to be
tempted of the devil.
2 And when he had fasted forty days and forty
nights, he was afterward an hungered.
» Mark 1. 12, &c. Luke 4. I, &c. b See 1 Ki'Dgs 18. 12.
NOTES ON CHAP. IV.
Verse 1. Then was Jesus led up of the Spirit] This trans-
action appears to have taken place immediately after Christ's
baptism ; and this bringing up of Christ was through the in-
fluence of the Spirit of God ; that Spirit which had rested
upon him in his baptism.
To be tempted] The first act of the ministry of Jesus
Christ, was a combat with Satan. Does not this receive light
from Gen. iii. 17. I will put enmity between the woman's seed
and thy seed: it shall bruise thy head, and thou shalt bruise his
heel.
Verse 2. And when he had fasted forty days] It is remark-
able, that Moses, the great lawgiver of the Jews, previously
to his receiving the Law from God, fasted forty days in the
mount : that Elijah, the chief of the prophets, fasted also
forty days : and that Christ, the giver of the New Covenant,
should act in the same way. Was not all this intended to
show, that God's kingdom on earth, was to be spiritual and
divine ? that it should not consist in meat and drink, but in
righteousness, peace, and joy in the Holy Ghost ? Rom. xiv.
17. Relative to the forty days' fast of Moses, there is a
beautiful saying in the Talmudists. " Is it possible that any
man can fast forty days and forty nights ? To which Rabbi
Meir answered, When thou takest up thy abode in any par-
ticular city, thou must live according to its customs. Moses
ascended to heaven, where they neither eat nor drink, there-
fore he became assimilated to them. We are accustomed to
eat and drink, and when angels descend to us, they eat and
drink also." Moses, Elijah, and our blessed Lord could fast
forty days and forty nights, because they were in communion
with God, and living a heavenly life.
Verse 3. And when the tempter] This onset of Satan was
made (speaking after the manner of men) judiciously : he
came when Jesus, after having fasted forty days and forty
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CCI. 3.
tempter came to
him, he said, If thou be the Son of
God, command that these stones be
made bread.
4 But he answered and said, It is written,
Ezek. 3. 14. & 8. 3. & 11. 1, 24. & 40. 2. &43. 5. Acts 8. 39.
nights, was hungry : now as hunger naturally diminishes the
strength of the body, the mind gets enfeebled, and becomes
easily irritated : and if much watching and prayer be not
employed, the uneasiness which is occasioned by a lack of
food, may soon produce impatience, and in this state of mind
the tempter has great advantages. The following advice of
an Arabian philosopher to his son, is worthy of attention.
" My son, never go out of the house in the morning, till
thou hast eaten something : by so doing, thy mind will be
more firm ; and shouldest thou be insulted by any person,
thou wilt find thyself more disposed to suffer patiently : for
hunger dries up, and disorders the brain." Bibliot. Orient.
Suppl. p. 449. The state of our bodily health and worldly
circumstances, may afford our adversary many opportunities
of doing us immense mischief. In such cases, the sin to
which we are tempted, may be justly termed, as in Heb. xii.
1. t«» ivTegurTarov a/uxgnxv, the well circumstanced sin, be-
cause all the circumstances of time, place, and state of body
and mind, are favourable to it.
If thou be the Son of God] Or, a son of God, wo? rov ©iev.
viae, is here, and in Luke iv. 3. written without the article ;
and therefore should not be translated the Son, as if it were
o viae, which is a phrase that is applicable to Christ as the
Messiah : but it is certain, whatever Satan might suspect, he
did not fully know that the person he tempted was the true
Messiah. Perhaps one grand object of his temptation, was to
find this out.
Command that these stones] The meaning of this tempta-
tion is : "Distrust the divine providence and support, and
make use of illicit means to supply thy necessities."
Verse 4. But by (or, upon, tirt) every word] P^«, in Greek,
answers to im dabar in Hebrew, which means not only a word
spoken, but also thing, purpose, appointment, &c. Our Lord's
meaning seems to be this : God purposes the welfare of his
The devil continuing his
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ST. MATTHEW
aMan shall not live by bread alone,
but by every word that proceedeth
out of the mouth of God.
5 Then the devil taketh him up b into the
holy city, and setteth him on a pinnacle of the
temple,
6 And saith unto him, If thou be the Son of
God, cast thyself down: for it is written, cHe
shall give his angels charge concerning thee :
and in their hands they shall bear thee up, lest
» Deut. 8. 3 b Neh. 11. 1, 18. Isai. 48. 2. & 52. 1. Ch. 27. 53. Rev. 11. 2.
creatures — all his appointments are calculated to promote this
end. Some of them may appear to man to have a contrary
tendency ; but even fasting itself, when used in consequence
of a divine injunction, becomes a mean of supporting that life
which it seems naturally calculated to impair or destroy.
Verse 5. Pinnacle of the temple] It is very likely that
this was what was called the e-roec, fisttriMicy, the king's gallery ;
which, as Josephus says, " deserves to be mentioned among
the most magnificent things under the sun : for upon a
stupendous depth of a valley, scarcely to be fathomed by
the eye of him that stands above, Herod erected a gallery
of a vast height, from the top of which, if any looked down,
he would grow dizzy, his eyes not being able to reach so
vast a depth." — Ant. 1. xv. c. 14. See Dr. Lightfoot on this
place.
Verse 6. Cast thyself down] Our Lord had repelled the
first temptation by an act of confidence in the power and
goodness of God; and now Satan solicits him to make trial
of it. Through the unparalleled subtlety of Satan, the very
means we make use of to repel one temptation, may be used
by him as the ground-work of another. This method he often
uses, in order to confound us in our confidence.
He shall give his angels charge, &c] This is a mutilated
quotation of Psal. xci. 11. The clause, to keep thee in all
thy ways, Satan chose to leave out, as quite unsuitable to his
design. That God has promised to protect and support his
servants, admits of no dispute ; but as the path of duty is the
way of safety, they are entitled to no good, when they walk
out of it.
In their hands they shall bear thee up] This quotation from
Psal. xci. 11. is a metaphor taken from a nurse's manage-
ment of her child : in teaching it to walk, she guides it along
plain ground ; but when stones or other obstacles occur, she
lifts up the child, and carries it over them, and then sets it
down to walk again. Thus she keeps it in all its ways,
watching over, and guarding every step it takes. To this
St. Paul seems also to allude, 1 Thess. ii. 7. We were gentle
among you, even as a nurse cherisheth her children. Thus the
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temptations, is defeated.
at any time thou dash thy foot against
a stone.
7 Jesus said unto him, It is written
again, d Thou shalt not tempt the Lord thy
God.
8 Again, the devil taketh him up into an ex-
ceeding high mountain, and showeth him all the
kingdoms of the world, and the glory of them :
9 And saith unto him, All these things will I
give thee, if thou wilt fall down and worship me.
« Psal. 91. II, 12. d Deut. 6. 16.
most merciful God deals with' the children of men, ever
guarding them by his eye, and defending them by his
power.
Verse 7. Thou shalt not tempt] To expose myself to any
danger naturally destructive, with the vain presumption that
God will protect and defend me from the ruinous conse-
quences of my imprudent conduct, is to tempt God.
Verse 8. Jin exceeding high mountain, and showeth him] If
the words, all the kingdoms of the world, be taken in a literal
sense, then this must have been a visionary representation,
as the highest mountain on the face of the globe could not
suffice to make evident even one hemisphere of the earth,
and the other must of necessity be in darkness.
But if we take the world to mean only the land of Judea,
and some of the surrounding nations, as it appears some-
times to signify, (see on Luke ii. 1.) then the mountain de-
scribed by the Abbe Mariti (Travels through Cyprus, &c.)
could have afforded the prospect in question. Speaking of
it, he says, " Here we enjoyed the most beautiful prospect
imaginable. This part of the mountain overlooks the moun-
tains of Arabia, the country of Gilead, the country of the
Amorites, the plains of Moab, the plains of Jericho, the river
Jordan, and the whole extent of the Dead Sea. It was here
that the Devil said to the Son of God, All these kingdoms
will I give thee, if thou wilt fall down and worship me."'
Probably St. Matthew, in the Hebrew original, wrote pNH
haarets, which signifies the world, the earth, and often the
land of Judea only. What renders this more probable, is,
that at this time Judea was divided into several kingdoms, or
governments, under the three sons of Herod the Great,
viz. Archelaus, Antipas, and Philip ; which are not only
called Ethnarchs and Tetrarchs in the Gospels, but also
/3«s-Me/5, kings, and are said (iouriteveiv, to reign, as Rosenmuller
has properly remarked. See chap. ii. 22. xiv. 9.
Verse 9. If thou wilt fall down and worship me.] As if he
had said, " The whole of this land is now under my govern-
ment, do me homage for it, and I will deliver it into thy
hand."
Angels minister to Christ.
10 Then saith Jesus unto him, Get
thee hence, Satan : for it is written,
a Thou shalt worship the Lord thy
God, and him only shalt thou serve.
11 Then the devil leaveth him, and, behold,
b angels came and ministered unto him.
CHAP. IV
He resides at Capernaum.
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a Deut. 6. 13. & 10. 20. Josh. 24. 14. 1 Sam. 7. 3. b Heb. 1. 14.
Verse 10. Get thee hence'] Or, behind me, »7rara (iau. This is
added by a multitude of the best MSS., Versions, and
Fathers. This temptation, savouring of nothing but diabolic
impudence, Jesus did not treat it as the others ; but, with
divine authority, commanded the tempter to return to his
own place.
In the course of this trial, it appears that our blessed
Lord was tempted, 1st. To distrust. Command these stones
to become bread. 2dly. To presumption. Cast thyself down.
3dly. To worldly ambition, Ml these will I give. 4thly.
To idolatry. Fall down and worship me, or, do me homage.
There is probably not a temptation of Satan, but is reducible
to one or other of these four articles.
From the whole we may learn :
First. No man, howsoever holy, is exempted from tempt-
ation : for God manifested in the flesh was tempted by the
Devil.
Secondly. That the best way to foil the adversary is by
the sword of the Spirit, which is the word of God, Eph. vi. 17.
Thirdly. That to be tempted even to the greatest abomi-
nations, (while a person resists) is not sin : for Christ was
tempted to worship the Devil.
Fourthly. That there is no temptation which is from its
own nature, or favouring circumstances, irresistible. God
has promised to bruise even Satan under our feet.
As I wish to speak what I think most necessary on every
subject when I first meet it, and once for all, I would ob-
serve, first, That the fear of being tempted may become a most
dangerous snare.
Secondly, That when God permits a temptation or trial to
come, he will give grace to bear or overcome it.
Thirdly, That our spiritual interests shall be always ad-
vanced, in proportion to our trials and faithful resistance.
Fourthly, That a more than ordinary measure of divine
consolation shall be the consequence of every victory.
Verse 11. Behold, angels came and ministered unto hi?n]
That is, brought that food which was necessary to support
nature.
The name given to Satan in the third verse is very em-
phatic, o irti^aZ^m, the tempter, or trier, from vtipa, to pierce
through. To this import of the name, there seems to bean
allusion, Eph. vi. 16. The fery darts of the wicked one. This
is the precise i<Iea of the word in Dest. viii. 2. To humble
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12 IT c Now when Jesus had heard
that John was d cast into prison, lie
departed into Galilee ;
13 And leaving Nazareth, he came and dwelt
in Capernaum, which is upon the sea-coast, in the
borders of Zabulon and Nephthalim :
« Markl. 14. Luke 3. 20. & 4. 14, 31. John 4.43. a Or, delivered
up.
thee, and to prove thee, to know what was in thy heart :
yiDJ1? linesteca, »apxtr>i a-s, Lxx. that he might bore thee
through. The quality and goodness of many things are
proved by piercing or boring through ; for this shows what
is in the heart. Perhaps nothing tends so much to discover
what we are, as trials either from men or devils.
Shalt thou serve, or pay religious veneration, Xetrpioo-en. This
is Mr. Wakefield's translation, and I think cannot be mended.
ActTgeix. comes from A«, very much, and rpea, I tremble. When
a sinner approaches the presence of God, conscious of his
infinite holiness and justice, and of his own vileness, he will
then fully comprehend what this word means. See this re-
ligious reverence exemplified in the case of Moses, when in
the presence of God : I exceedingly fear, said he, and tremble,
Heb. xii. 21. And yet this fear of God is the beginning of
wisdom. See the observations at the end of the chapter.
Verse 13. Jlnd leaving Nazareth] Or, entirely leaving Na-
zareth, x.xt KctTcchiTav tw Ha^xper, from kxtx, intensive, and
Aetna, Heave. It seems that, from this time, our blessed
Lord made Capernaum his ordinary place of residence ; and
utterly forsook Nazareth, because they had wholly rejected
his word, and even attempted to take away his life. See
Luke ir. 29.
Galilee was bounded by mount Lebanon on the north, by
the river Jordan and the sea of Galilee on the east, by
Chison on the south, and by the Mediterranean on the
West.
Nazareth, a little city in the tribe of Zabulon, in lower
Galilee, with Tabor on the west, and Ptolemais on the east.
It is supposed that this city was the usual residence of our'
Lord for the first thirty years of his life. It was here he
became incarnate, lived in subjection to Joseph and Mary,
and from which he took the name of a Nazorean.
Capernaum, a city famous in the New Testament, but
never mentioned in the Old. Probably it was one of those
cities which the Jews built after their return from Babylon
It stood on the sea-coast of Galilee, on the borders of Za-
bulon and Nephthalim, as mentioned in the text. This was
called his own city, ch. ix. 1, &c. and here, as a citizen,
he paid the half shekel, chap. xvii. 24. Among the Jews,
if a man became a resident in any city for twelve months, he
thereby became a citizen, and paid his proportion of dues
and taxes. See Lightfoot. Capernaum is well known to
F
Christ enters an
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14 That it might be fulfilled which
was spoken by Esaias the prophet,
saying,
15 a The land of Zabulon, and the land ofNeph-
thalim, by the way of the sea, beyond Jordan,
Galilee of the Gentiles :
16 b The people which sat in darkness, saw
* Isai. 0. 1, 2. — -b Isai. 42. 7. Luke 2. 32.
have been the principal scene of our Lord's miracles during
the three years of his public ministry.
Zabulon, the country of this tribe, in which Nazareth and
Capernaum were siluated, bordered on the lake of Genne-
sareth. stretching to the frontiers of Sidon, Gen. xlix. 13.
Nephthalim was contiguous to it, and both were on the east
side of Jordan, Josh, xix. 34.
Verse 15. Galilee of the Gentiles] Or of the nations. So
called, because it was inhabited by Egyptians, Arabians, and
Phoenicians, according to the testimony of Strabo and others.
The Hebrew 0"U goyim, and the Greek tfoav, signify na-
tions ; and in the Old and New Testaments, mean those peo-
ple who were not descendants of any of the twelve tribes.
The word Gentiles, from gens, a nation, signifies the same.
It is worthy of remark, that it was a regular tradition among
the ancient Jews, that the Messiah should begin his ministry
in Galilee. See the proofs in Schoelgen.
Verse 16. The people which sat in darkness] This is quoted
from Isa. ix. 2. where, instead of sitting, the prophet used
the word walked. The Evangelist might on purpose change
the term, to point out the increased misery of the state of
these persons. Sitting in darkness, expresses a greater de-
gree of intellectual blindness, than walking in darkness does.
In the time of Christ's appearing, the people were in a much
worse state than in the time of the prophet, which was nearly
700 years before ; as, during all this period, they were grow-
ing more ignorant and sinful.
The region and shadow of death] These words are amaz-
ingly descriptive. A region of death — Death's country, where,
in a peculiar manner, Death lived, reigned, and triumphed,
subjecting all the people to his sway.
Shadow of death] Sx/« Sa.va.Tov, used only here and in
Luke i. 79. but often in the Old Covenant, where the Hebrew
is mo h)S tsal maveth. It is not easy to enter fully into the
ideal meaning of this term. As in the former clause, Death
is personified, so here. A shadow is that darkness cast upon
a place by a body raised between it and the light or sun.
Death is here represented as standing between the land above-
mentioned, and the Light of Life, or Sun of Righteousness :
in consequence of which, all the inhabitants were involved
in a continual cloud of intellectual darkness, misery, and
sin. The heavenly Sun was continually eclipsed to them, till
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his public ministry.
great light \ and to them which sat in
the region and shadow of death, light is
sprung up.
17 IT c From that time Jesus began to preach,
and to say, a Repent : for the kingdom of heaven
is at hand.
18 IT e And Jesus, walking by the sea of Ga-
c Mark 1. 14, IS. <* Ch. 3. 2. & 10. 7. o Mark 1. 16, 17, 18. Luke 5. &
this glorious time, when Jesus Christ, the true Light, shone
forth in the beauty of holiness and truth. Christ began his
ministry in Galilee, and frequented this uncultivated place
more than he did Jerusalem, and other parts of Judea: here
his preaching was peculiarly needful ; and by this was the
prophecy fulfilled.
Verse 17. Jesus began to preach, and to say, Repent] See
on chap. iii. 1, 2. Every preacher commissioned by God to
proclaim salvation to a lost world, begins his work with
preaching the doctrine of repentance. This was the case
with all the Prophets, John the Baptist, Jesus Christ, all the
Apostles, and all their genuine successors in the Christian
ministry. The reasons are evident in the notes already re-
ferred to ; and for the explanation of the word xypvo-o-av,
preaching, or proclaiming as a herald, see at the end of
chap. iii.
Verse 18. Simon called Peter, and Andrew his brother]
Why did not Jesus Christ call some of the eminent scribes
or Pharisees to publish his Gospel, and not poor unlearned
fishermen, without credit or authority 1 Because it was the
kingdom of heaven they were to preach, and their teaching
must come from above: besides, the conversion of sinners,
though it be effected instrumentally by the preaching of the
Gospel, yet the grand agent in it is the Spirit of God. As
the instruments were comparatively mean, and the work which
was accomplished by them was grand and glorious, the ex-
cellency of the power at once appeared to be of God, and
not of man; and thus the glory, due alone to his name, was
secured, and the great Operator of all good had the deserved
praise. Seminaries of learning, in the order of God's pro-
vidence and grace, have great and important uses ; and in
reference to such uses, they should be treated with great
respect : but to make preachers of the Gospel, is a matter
to which they are utterly inadequate ; it is a prerogative that
God never did, and never will, delegate to man.
Where the seed of the kingdom of God is sowed, and
a dispensation of the Gospel is committed to a man, a good
education may be of great and general use : but it no more
follows, because a man has had a good education, that there-
fore he is qualified to preach the Gospel, than it does, that
because he has not had that, therefore he is unqualified : for
there may be much ignorance of divine things where there
He calls Peter, Andrew, James, and CHAP. IV.
a. m 4031. liJee, saw two brethren, Simon a called
An! oiymp. Peter, and Andrew his brother, cast-
CCI. 3.
-^— ing a net into the sea : for thej were
fishers.
19 And he saith unto them, Follow me, and b 1
will make you fishers of men.
20 c And they straightway left their nets, and
followed him.
a John 1.42.-
-t> Luke 5. 10, 11.-
Mark 10. 28. Luke 18. 28.
is much human learning ; and a man may be well taught in the
things of God, and be able to teach others, who has not had
the advantages of a liberal education.
Men-made ministers have almost ruined the heritage of
God. To prevent this, our church requires that a man be
inwardly moved to take upon himself this ministry, before
he can be ordained to it. And he who cannot say, that
he trusts (has rational and scriptural conviction) that he is
moved by the Holy Ghost to take upon himself this office, is an
intruder into the heritage of God, and his ordination, ipso
facto, vitiated and of none effect. See the truly apostolic Or-
dination Service of the Church of England.
Fishers'] Persons employed in a lawful and profitable
avocation, and faithfully discharging their duty in it. It
was a tradition of the Elders that one of Joshua's ten pre-
cepts was, that all men should have an equal right to spread
their nets and fish in the sea of Tiberias, or Galilee. The
persons mentioned here, were doubtless men of pure morals ;
for the minister of God should have a good report from them
that are without.
Verse 19. Follow me] Come after me, hvv's v»iva fi»i, Re-
ceive my doctrine, imitate me in my conduct— in every
respect be my disciples. We may observe, that most of the
calls of God to man are expressed in a few solemn words,
which alarm the conscience, and deeply impress the heart.
I will make you fishers of men] Ezek. chap, xlvii. 8 — 10.
casts much light on this place : and to this prophet our Lord
probably alludes. To follow Christ, and be admitted into a
partnership of his ministry, is a great honour ; but those
only who are by himself fitted for it, God calls. Miserable
are those who do not wait for this call — who presume to take
the name of fishers of men, and know not how to cast the net
of the divine word, because not brought to an acquaintance
with the saving power of the God who bought them. Such
persons having only their secular interest in view, study not
to catch men, but to catch money : and though, for charity's
sake, it may be said of a pastor of this spirit, he does not enter
the sheepfold as a thief, yet he certainly lives as a hireling. See
Qjuesnel. Following a person, in the Jewish phrase, signifies
being his disciple or scholar. See a similar mode of speech,
2 Kings vi. 19.
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John, to be his disciples.
21 d And going on from thence, he
saw other two brethren, James the son
of Zebedee, and John his brother, in
a ship with Zebedee their father, mending then
nets : and he called them.
22 And they immediately left the ship and then-'
father, and followed him.
23 IT And Jesus went about all Galilee, e teach-
a Mark 1. 19, 20. Luke 5. 10. <= Ch. 9. 35. Mark 1. 21, 39. Luke 4. 15, 4-!
Verse 20. They straightway left their nets] A change, as
far as it respected secular things, every way to their disad-
vantage. The proud and the profane may exult and say,
" Such preachers as these cannot be much injured by their
sacrifices of secular property — they have nothing but nets,
kc. to leave." Let such carpers at the institution of Chrisf
know, that he who has nothing but a net, and leaves that for
the sake of doing good to the souls of men, leaves his all
besides, he lived comfortably by his net before ; but, in be-
coming the servant of all for Christ's sake, he often exposes
himself to the want of even a morsel of bread. See on
chap. xix. 27.
Verse 22. Left the ship and their father] By the ships
to irtoiov, we are to understand the mere fishing-boat, used
for extending their nets in the water, and bringing the
halser or rope of the farther end to shore, by which the
net was pulled to land. But why should these be called to
leave their employment and their father, probably now
aged ? To this I answer, that to be obedient to, providefor,
and comfort our parents, is the highest duty we owe or can
discharge, except that to God. But when God calls to the
work of the ministry, father and mother and all must be
left. Were we necessary to their comfort and support be-
fore ? Then God, if he call us into another work or state,
will take care to supply to them our lack of service some
other way ; and if this be not done, it is a proof we have mis-
taken our call. Again, were our parents necessary to us,
and in leaving them for the sake of the Gospel, or in obedi-
ence to a divine command, do we deprive ourselves of the
comforts of life ? No matter — we should prefer the honour
of serving the Most High, even in poverty and humility, to
all the comforts of a father's house. But what an honour
was the vocation of James and John, to old Zebedee their
father ! His sons are called to be heralds of the God of
heaven ! Allowing him to have been a pious man, this must
have given him unutterable delight.
Verse 23. Teaching in their synagogues] Synagogue, c-wec-
•yayy, from <rw, together, and a,ya, I bring, a public assembly of
persons, or the place where such persons publicly assembled.
Synagogues, among the Jews, were not probably older than
the return from the Babylonish captivity. They were erected
F2
He preaches and ST. MATTHEW.
ing in their synagogues, and preach-
ing a the Gospel of the kingdom, b and
healing all manner of sickness and all
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manner of disease among the people.
» Ch. 24. 14. Mark 1. 14.
not only in cities and towns, but in the country, and espe-
cially by rivers, that they might have water for the con-
venience of their frequent washings.
Not less than ten persons of respectability composed a
synagogue, as the Rabbins supposed that this number of
persons, of independent property, and well skilled in the
I-.w, were necessary to conduct the affairs of the place, and
keep up the divine worship. See Lightfoot. Therefore, where
this number could not be found, no synagogue was built ;
but there might be many synagogues in one city or town,
provided it were populous. Jerusalem is said to have con-
tained 480. This need not be wondered at, when it is con-
sidered that every Jew was obliged to worship God in public,
either in a synagogue or in the temple.
The chief things belonging to a synagogue were :
1st. The ark or chest, made after the mode of the ark of
the covenant, containing the Pentateuch.
2dly. The pulpit and desk, in the middle of the syna-
gogue, on which he stood who read or expounded the law.
3dly. The seats or pews for the men below, and the gal-
leries for the women above.
4thly. The lamps to give light in the evening service,
and at the feast of the dedication. And
5thly. Apartments for the utensils and alms-chests.
The synagogue was governed by a council or assembly,
over whom was a president, called in the Gospels the ruler
of the Synagogue. These are sometimes called chiefs of the
Jews, the rulers, the priests or elders, the governors, the over-
seers, the fathers of the synagogue. Service was performed in
them three times a day — morning, afternoon, and night.
Synagogue^ among the Jews, had often the same meaning
as congregation among us, or place of judicature, see Jam. ii. 2.
Preaching of the Gospel of the kingdom] Or, proclaiming the
<rlad tidings of the kingdom. See the preceding notes. Be-
hold here the perfect pattern of an evangelical preacher : 1.
He goes about seeking sinners on every side, that he may
show them the way to heaven. 2. He proclaims the glad
tidings of the kingdom, with a freedom worthy of the King
whom he serves. 3. He makes his reputation and the con-
fidence of the people subservient not to his own interest,
but to the salvation of souls. 4. To his preaching he joins,
as far as he has ability, all works of mercy, and temporal
assistance to the bodies of men. 5. He takes care to inform
men that diseases, and all kinds of temporal evils, are the
works many miracles
24 And his fame went throughout all
Syria : and they brought unto him all
sick people that were taken with divers
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diseases, and torments, and those which were
b Mark 1. 34.
effects of sin, and that their hatred to iniquity should in-
crease in proportion to the evils they endure through k. 6.
And that nothing but the power of God can save them from
sin and its consequences.
For glad tidings, or Gospel, see chap. i. title. Proclaiming,
see chap. iii. 1 , and end ; and for the meaning of kingdom,
see chap. iii. 2.
All manner of sickness and all manner of disease'] There
is a difference between ve<r«s, translated here sickness, and
ftxbctKtct, translated disease. The first is thus defined ; v»o-es,
tdv £f«v/#v KXKCKctBeiccv, a disease of some standing, a chronic
disorder.
Infirmity, ftccXuy.ia, tsjv frg&rxeeigov ava^etXiav ra> (rafucres, a
temporary disorder of the body. Theophylact. This i& a pro-
per distinction, and is necessary to be observed.
Verse 24. Sick people] Tews »«««« t^«»r««s those whofelt ill
— were afflicted with any species of malady.
And torments] fixtrxvon;, from ftxrom^a, to examine by tor-
ture, such as cholics, gouts, and rheumatisms, which racked
every joint.
Possessed with devils] Demoniacs. Persons possessed by
evil spirits. This is certainly the plain obvious meaning of
demoniac in the Gospels.
Many eminent men think, that the sacred writers accom-
modated themselves to the unfounded prejudices of the
common people, in attributing certain diseases to the in-
fluence of evil spirits, which were merely the effects of na-
tural causes ; but that this explanation can never comport
with the accounts given of these persons, shall be proved as
the places occur.
Our common version, which renders the word, those pos-
sessed by devils, is not strictly correct ; as the word devil,
frixZoMs, is not found in the plural in any part of the Sacred
Writings, when speaking of evil spirits : for though there
are multitudes of demons, Mark v. 9. yet it appears there is,
but one devil, who seems to be supreme, or head, over all
the rest. AixGoXos signifies an accuser, or slanderer. 1 Tim.
iii. 1 1. 2 Tim. iii. 3. Tit. ii. 3. Perhaps Satan was called
so, 1st. because he accused or slandered God in Paradise* as
averse from the increase of man's knowledge and happiness^
Gen. iii. 5. John viii. 44. and 2dly. because he is the ac-
cuser of men. Rev. xii. 9, 10. See also Job i. 2. The word
comes from S'ix, through, and GxXtetv, to cast, or shoot, because
of the influence of his evil suggestions ^compared, Eph. vi. 16:=
Casts out demons, and is
possessed with devils, and those which
were lunatic, and those that had the
palsy ; and he healed them.
And there followed him great
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25
CHAP. IV. followed by great multitudes
titudes of people from b Galilee, and
from Decapolis, and from Jerusalem,
and from Judea, and from beyond
Jordan.
mul-
=> Mark 3. 7. & 7. 31. Luke 5. 15.
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» Num. 32. 33. Luke 6. 17. Mark 5. 20.
fo fiery darts : and thus it is nearly of the same meaning with
« 7reig*&f, he who pierces through. See on ver. 3.
Lunatic] Persons afflicted with epileptic or other dis-
orders, which are always known to have a singular increase
at the change and full of the moon. This undoubtedly pro-
ceeds from the superadded attractive influence of the sun
and moon upon the earth's atmosphere, as in the periods
mentioned above these two luminaries are both in con-
junction ; and their united attractive power being exerted on
the earth at the same time, not only causes the flux and re-
flux of the ocean, but occasions a variety of important changes
in the bodies of infirm persons, of animals in general, but
more particularly in those who are more sensible of these
variations. And is this any wonder, when it is well known,
that a very slight alteration in the atmosphere causes the most
uncomfortable sensations to a number of invalids ? But
sometimes even these diseases were caused by demons. See
on chap. viii. 16, 34. and xvii. 15.
Palsy] Palsy is defined, a sudden loss of tone and vital
power in a certain part of the human body. This may affect a
limb, the whole side, the tongue, or the whole body. This
disorder is in general incurable, except by the miraculous
power of God, unless in its slighter stages.
He healed them.] Either with a word or a touch ; and
thus proved, that all nature was under his control.
Verse 25. This verse is immediately connected with the
vth chapter, and should not be separated from it.
Great multitudes] This, even according to the Jews, was
one proof of the days of the Messiah : for they acknow-
ledged, that in his time there should be a great famine of
the word of God ; and thus they understood Amos viii. 11.
Behold, the days come — that I will send a famine in the land,
not a famine of bread — but of hearing the words of the Lord.
And as the Messiah was to dispense this word, the bread of|
life ;■ hence they believed that vast multitudes from all parts
should be gathered together to him. See Schoetgenius on
this place.
Decapolis] A small country situated between Syria and
Galilee of the Nations. It was called Decapolis, Aey.ct7ro?us
from hx.*, ten, and ttoXh, a city, because it contained only
ten cities ; the metropolis, and most ancient of which, was
Damascus.
From beyond Jordan.] Or, from the ■ side of Jordan. Pro-
bably this was the country which was occupied anciently by
the two tribes of Reuben and Gad, and the half tribe of
Manasseh: for the country of Decapolis lay on both sides of
the river Jordan. See Numb, xxxii. 5, 33.
The account of our Lord's temptation, as given by the
Evangelist, is acknowledged on all hands to be extremely
difficult. Two modes of interpretation have been generally
resorted to, in order to make the whole plain and intel-
ligible : viz. the literal and allegorical. In all cases, where
it can possibly apply, I prefer the first : the latter should
never be used, unless obviously indicated in the text itself;
or so imperiously necessary, that no other mode of interpre-
tation can possibly apply. In the preceding observations, I
have taken up the subject in a literal point of view ; and it
is hoped that most of the difficulties in the relation have
been removed, or obviated, by this plan. An ingenious cor-
respondent has favoured me with some observations on the sub-
ject, which have much more than the merit of novelty to recom-
mend them. I shall give an abstract of some of the most strik-
ing ; and leave the whole to the reader's further consideration.
The thoughts in this communication proceed on this
ground : " These temptations were addressed to Christ as a
public person, and respected his conduct in the execution of
his ministry ; and are reported to his Church as a forcible
and practical instruction, concerning the proper method of
promoting the kingdom of God upon earth. They are warn-
ings against those Satanic illusions, by which the servants of
Christ are liable to be hindered in their great work, and even
stopped in the prosecution of it.
" As our Lord had, at his baptism, been declared to be.
the Son of God, i. e. the promised Messiah, this was pro-
bably well known to Satan, who did not mean to insinuate
any thing to the contrary, when he endeavoured to engage
him to put forth an act of that power which he possessed as
the Messiah. The mysterious union of the divine with the
human nature, in our Lord's state of humiliation, Satan
might think possible to be broken ; and therefore endea-
voured, in the first temptation, Command these stones to be
made bread, to induce our Lord to put forth a separate inde-
pendent act of power ; which our Lord repelled, by showing
his intimate union with the Divine Will, which he was come
to fulfil — Man shall not'live by bread alone, but by every word
that proceedeth out of the mouth of God. Thus showing, as he
did on another occasion, that it was his meat and drink to do
the will of his Father.
" 2. The ground of the temptation was then changed ;
Observations upon
ST. MATTHEW.
the temptation of Christ.
and the fulfilment of the Divine Will, in the completion of a
prophetic promise, was made the ostensible object of the
next attack. Cast thyself down— for it is written, He
will give his angels charge concerning thee, and in their hands
shall they bear thee up, &c. This our Lord repelled with —
Thou shall not tempt the Lord thy God — as Satan had de-
signed to induce him to seek this public miraculous con-
firmation of God's peculiar care over him, as the promised
Messiah ; of his being which, according to the hypothesis
above, Satan had no doubt. Moses being appointed to a
great and important work, needed miraculous signs to
strengthen his faith ; but the saered humanity of our
blessed Lord needed them not ; nor did his wisdom judge,
that such a sign from heaven was essential to the instruction
of the people.
" 3. The last temptation was the most subtle and the most
powerful — All these will I give unto thee, if thou wilt fall
down and worship me. To inherit all nations, had been re-
peatedly declared to be the birthright cf the Messiah. His
light to universal empire could not be controverted ; nor
could Satan presume to make the investiture. What, then,
was his purpose 1 Satan had hitherto opposed, and that with
considerable success, the kingdom of God upon earth ; and
what he appears to propose here, were, terms of peace, and
an honourable retreat. The worship which he exacted was
an act of homage, in return for his cession of that ascendancy
which, through the sin of man, he had obtained in the
world. Having long established his rule among men, it was
not at first to be expected, that he would resign it without
a combat: but the purpose of this last temptation appears to
be an offer to decline any farther contest ; and yet more,
if his terms were accepted, apparently to engage his in-
fluence to promote the kingdom of the Messiah. And as
the condition of this proposed alliance, he required, not
divine worship, but such an act of homage as implied amity
and obligation ; and if this construction be allowed, he may
be supposed to have enforced the necessity of the measure,
by every suggestion of the consequences of a refusal. The
sufferings which would inevitably result from a provoked op-
position, which would render the victory, though certain to
Christ himself, dearly bought ; added to which, the conflict
he was prepared to carry on through succeeding ages, in
which all hi9 subtlety and powers should be employed to
hinder the progress of Christ's cause in the earth, and that
with a considerable degree of anticipated success. Here the
Devil seems to propose to make over to Christ the power and
influence he possessed in this world, on condition that he
would enter into terms of peace with him : and the induce-
ment offered was, that thereby our Lord should escape those
sufferings both in his own person, and in that of his adhe-
rents, which a provoked contest would ensure. And we
may suppose, that a similar temptation lies hid in the de-
sires excited even in some of the servants of Christ, who
may feel themselves often induced to employ worldly ia-
fluence and power for the promotion of his kingdom, even
though, in so doing, an apparent communion of Christ and
Belial is the result : for it will be found, that neither worldly
riches, nor power, can be employed in the service of Christ,
till, like the spoils taken in war, Deut. xxxi. 21 — 23. they
have passed through the fire and water, as, without a divine
purification, they are not fit to be employed in the service
of God and his church.
" Hence we may conclude, that the first temptation had
for its professed object, 1st. our Lord's personal relief and
comfort, through the inducement of performing a separate and
independent act of power. The second temptation professed
to have in view his public acknowledgment by the people as the
Messiah : for should they see him work such a miracle as
throwing himself down from the pinnacle of the temple with-
out receiving any hurt, they would be led instantly to ac-
knowledge his divine mission ; and the evil of this temptation
may be explained, as seeking to secure the success of his
mission by other means than those, which, as the Messiah, he
had received from the Father. Compare John xiv. 31.
The third temptation was a subtle attempt to induce Christ
to acknowledge Satan as an ally in the establishment of his
kingdom."— E. M. B.
The above is the substance of the ingenious theory of my
correspondent, which may be considered as a third mode of
interpretation, partaking equally of the allegoric and literal.
I still, however, think, that the nearer we keep to the letter
in all such difficult cases, the more tenable is our ground,
especially where the subject itself does not obviously re-
quire the allegorical mode of interpretation. Among many
things worthy of remark in the preceding theory, the fol-
lowing deserves most attention : That Satan is ever ready to
tempt the governors and ministers of the Christian church
to suppose, that worldly means, human policy, secular interest
and influence, are all essentially necessary for the support
and extension of that kingdom which is not of this world !
Such persons can never long preserve hallowed hands — they
bring the world into the Church; endeavour to sanctify the
bad means they use, by the good end they aim at ; and often,
in the prosecution of their object, by means which are not
of God's devising, are driven into straits and difficulties,
and, to extricate themselves, tell lies for God's sake. This
human policy is from beneath — God will neither sanction
nor bless it. It has been the bane of true religion in all ages
of the world ; and in every country where the cause of
Christianity has been established, such schemers and plotters
in the church of God are as dangerous to its interests, as a
plague is to the health of society. The governors and
ministers of the Christian church, should keep themselves
pure, and ever do God's work in his own way. If the sloth-
ful servant should be cast out of the vineyard, he that cor-
rupts the good seed of the divine field, or sows tares among
the wheat, should be considered as an enemy to righteous-
ness, and be expelled from the sacred pale as one who closes
Our Lord commences his
CHAP. V.
sermon on ike mount.
in with the temptation — " All these things (the kingdoms
of the world, and the glory of them) will 1 give unto thee,
if thou wilt fall down and worship me." However necessary
the church may be to the state : and the state to the church,
yet the latter is never in so much danger, as when the former
smiles upon it.
CHAPTER V.
Christ begins his sermon on the mount, 1, 2. The beatitudes, 3 — 12. The disciples the salt of the earth, and light.
of the world, 13 — 16. Christ is not come to destroy, but confirm and fulfil the Law and the Prophets, 17 — 19. Of
the righteousness of the scribes and Pharisees, 20. Interpretation of the precepts relative to murder, anger, and inju-
rious speaking, 21,22. Of reconciliation, 23 — 26. Of impure acts and propensities, and the necessity of mortifi-
cation, 27 — 30. Of divorce, 31,32. Of oaths and profane swearing, 33 — 37. Of bearing injuries and persecu-
tion, 38 — 41. Of borrowing and lending, 42. Of love and hatred, 43 — 46. Of civil respect, 47. Chrisfc
disciples must resemble their heavenly Father, 48.
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
unto him
AND seeing the multitudes, a he
went up into a mountain : and
when he was set, his disciples came
a Mark 3. 13, 20.
NOTES ON CHAP. V.
Verse 1. And seeing the multitudes] Toa? o%\ov$, these multi-
tudes, viz. those mentioned in the preceding verse, which
should make the first verse of this chapter.
He went up into a mountain] That he might have the
greater advantage of speaking so as to be heard by that great
concourse of people which followed him.
And when he was set] The usual posture of public teach
ers among the Jews, and among many other people. Hence
silling was a synonymous term for teaching among the Rab-
bins.
wHis disciples] The word ^aeS-jjTijs signifies literally a scholar.
Those who originally followed Christ, considered him in the
light of a divine teacher, and conscious of their ignorance,
and the importance of his teaching, they put themselves un-
der hjA tuition, that they might be instructed in heavenly
things™ Having been taught the mysteries of the kingdom
of God, they became closely attached to their divine Master,
imitating his life and manners ; and recommending his sal-
vation to all the circle of their acquaintance. This is still
ihe characteristic of a genuine disciple of Christ.
Verse 3. Blessed are the poor in spirit, &c] Or > happy, ftx-
x*%i*i, from hoc or /uj>, not, and x.y% , fate or death ; intimating,
that such persons were endued with immortality, and conse-
quently were not liable to the caprices of fate. Homer, Iliad,
i. 339. calls the supreme gods, &cav h.xk^ahi, the ever happy
and immortal gods, and opposes them to Strain os,vS-ga7rm\
mortal men.
T« o* ttvrej /axgrtigci ctrrav
Hfos rt €>«*» m * « at j « Vj Trgos ri $■ it jj r u v (t)5f»T«,
2 And he opened his mouth, and
taught them, saying,
3 b Blessed are the poor in spirit : for
theirs is the kingdom of heaven.
A. M. 4031.
A. D. 27.
An. Olymp,
CCI. 3.
"Luke 6.20. See Ps. 51. 17. Prov. 16. 19. & 29. 23. Isai. 57. 15. & 66. 2-
' Be ye witnesses before the immortal gods, and before mor-
tal men." From this definition we may learn, that the per-
son whom Christ terms happy, is one who is not under the
influence of fate or chance, but is governed by an all-wise
Providence, having every step directed to the attainment of
immortal glory, being transformed by the power into the like-
ness of the ever-blessed God. Though some of the persons,
whose states are mentioned in these verses, cannot be said to
be as yet blessed or happy, in being made partakers of the
Divine nature ; yet they are termed happy by our Lord, be-
cause they are on the straight way to this blessedness.
Taken in this light, the meaning is similar to that ex-
pressed by the poet, when describing a happy man.
Felix, qui potuit rerum cognoscere causas :
Atque metus omnes et inexorabile fatum
Subjecit pedibi{S ; strepitumque Acherontis avari!
Virg. Geor. ii. v. 490.
Which may be thus paraphrased.
" Happy is he who gains the knowledge of the first cause
of all things ! who can trample on every fear, and the doc-
trine of inexorable fate ; and who is not terrified by death,
nor by the threatened torments of the invisible world."
Poor in spiril] One who is deeply sensible of his spiritual
poverty and wretchedness. nra^«{, a poor man, comes from
•nroitrro), to tremble, or shrink with fear. Being destitute of
the true riches, he is tremblingly alive to the necessities of his
soul, shrinking with fear lest he should perish without the sal-
vation of God. Such, Christ pronounces happy, because
there is but a step between them and that kingdom which is
Who they are- whom Christ
4 a "Blessed are they that mourn : for
they shall be comforted.
5 b Blessed are the meek
ST. MATTHEW.
A. M. 4031.
A. D. 27.
An. Olymp
CCI. 3.
shall inherit the earth.
#
for 'they
» Isai. 61. 2, 3. Luke 6. 21. John 16. 20. 2 Cor. 1.7. Rev. 21. 4.
here promised. Some contend, that ft,xx.x^tci should be re-
ferred to Trvsvfi&ri, and the verse translated thus : Happy or
blessed in spirit are the poor. But our Lord seems to have
the humiliation of the spirit particularly in view.
Kingdom of heaven.] Or, rai »vg*wv,qf. the heavens. A par-
ticipation of all the blessings of the New Covenant here, and
the blessings of glory above. See this phrase explained, chap,
iii. 2. Blessed are the poor ! this is God's word : but who
believes it ? Do we not say, Yea rather, Blessed is the rich ?
The Jewish Rabbins have many good sayings relative to
that poverty and humility of spirit, which Christ recommends
in this verse. In the treatise called Bammidbar Rabba, s. 20.
we have these words : There were three (evils) in Balaam,
the evil eye, (envy) the towering spirit, (pride) and the exten-
sive mind, (avarice.)
Tanchum, fol. 84. The law does not abide with those who
• have the extensive mind, (avarice) but with him only who has
a contrite heart.
Rabbi Chanina said, " Why are the words of the Law
compared to water ? Because, as waters flow from heights,
and settle in low places, so the words of the law rest only
with him who is of an humble heart." See Schoetgen.
Verse 4. Blessed are they that mourn] That is, those who,
feeling their spiritual poverty, mourn after God, lamenting
the iniquity that separated them from the fountain of bless-
edness. Every one flies from sorrow, and seeks after joy :
and yet true joy must necessarily be the fruit of sorrow.
The whole need not (do not feel the need of) the physician ;
but they that are sick do ; i. e. they who are sensible of their
disease. Only such persons as are deeply convinced of the
sinfulness of sin, feel the plague of their own heart, and turn
with disgust from all worldly consolations, because of their
insufficiency to render them happy, have God's promise of
solid comfort. They shall be comforted, says Christ, irxgcc-
KXrfiye-ovTcti from 7rxgx, near, and x.xXta, I call. He will call
them to himself, and speak the words of pardon, peace, and
life eternal, to their hearts. See this notion of the word ex-
pressed fully by our Lord, chap. xi. 28. come unto me, all
ve who are weary and heavy laden, and I will give you rest.
Verse 5. Blessed are the meek] Happy, oi %%xtis, from pxes,
easy, those who are of a quiet, gentle spirit, in opposition to
the proud and supercilious scribes and Pharisees, and their
disciples. We have a compound word in English, which
once fully expressed the meaning of the original, viz. gentle-
man ; but it has now almost wholly lost its original significa-
pronounces blessed.
6 Blessed are they which do hunger
and thirst after righteousness : d for
they shall be filled.
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
» Ps. 37. 11. c See Rom. 4. 13. <* Isai. 55. 1. &65. 13.
tion. Our word meek comes from the old Anglo-saxon meca5
or meccea, a companion or equal, because he who is of a meek
or gentle spirit, is ever ready to associate with the meanest
of those who fear God, feeling himself superior to none : and
well knowing, that he has nothing of spiritual or temporal
good, but what he has received from the mere bounty of God,
having never deserved any favour from his hand.
For they shall inherit the earth.] Or, tj» yjjn, the land. Ua>
der this expression, which was commonly used by the pro-
phets to signify the land of Canaan, in which all temporal
good abounded, Judg. xviii. 9, 10. Jesus Christ points out
that abundance of spiritual good which was provided for
men in thp Onspel. Resides, Canaan was a type of the king-
dom of God, and who is so likely to inherit glory as the
man in whom the meekness and gentleness of Jesus dwell ?
In some good MSS. and several ancient versions, the fourth
and fifth verses are transposed : see the authorities in the va-
rious readings in Professor Griesbach's edition. The present
arrangement certainly is most natural : Is Poverty, to which
the promise of the kingdom is made. 2. Mourning or dis-
tress, on account of this -impoverished state, to which con-
solation is promised. And 3. Meekness, established in the
heart by the consolations received.
Verse 6. They which do hunger and thirst] As the body has
its natural appetites of hunger and thirst for the food and
drink suited to its nourishment, so has the soul. No being
is indestructible or unfailing in its nature but God ; no being
is independent but Him : as the body depends for its noyish-
ment, health, and strength upon the earth; so does the soul
upon heaven. Heavenly things cannot support the body ; they
are not suited to its nature ; earthly things cannotttpport
the soul, for the same reason. When the uneasy sensation,
termed hunger, takes place in the stomach, we know we must
get food, or perish. When the soul is awakened to a sense
of its wants, and begins to hunger and thirst after righteous-
ness or holiness, which is its proper food, we know that it
must be purified by the Holy Spirit, and be made a partaker
of that living bread, John viii. 48. or perish everlastingly.
Now, as God never inspires a prayer but with the design to
answer it, he who hungers and thirsts after the full salvation
of God, may depend on being speedily and effectually blessed
or satisfied, well-fed, as the word y^grxT^rottxi implies.
Strong and intense desire after any object has been, both by
poets and orators, represented metaphorically by hunger and
thirst. See the well-known words of Virgil, ^Eneid iii. 55.
The merciful, pure in heart, peace- CHAP. V.
A; M,\ I0,31' 7 Blessed are the merciful : a for they
^i. D. 27. J
Jfcr oiymp. shall obtain mercy.
■P- 8 b Blessed are the pure in heart : for
c they shall see God.
* Ps. 41. 1. Ch. G. 14. Mark 11. 25. 2 Tim. 1. 16. Hebr. 6. 10.
Jam. 2. 13. b Ps. 15. 2. & 24. 4. Heb. 12. 14.
Quid nonmortalia pectora cogis,
Auri sacra fames !
" O cursed hunger after gold ! what canst thou not influence
the hearts of men to perpetrate ?■" How frequently do tve
find, inexplebilis honorum fames — sitiens virlutis — fames
sitis, the insatiable hunger after honour, a thirst for virtue,
thirst after fame, and such like ? Righteousness here is taken
for all the blessings of the New Covenant — all the graces of
the Messiah's kingdom — a full restoration to the image of
God !
Verse 7. The merciful] The word mercy, among the Jews,
signified two things : the pardon of injuries, and almsgiving.
Our Lord undoubtedly takes it in its fullest latitude here.
To know the nature of mercy, we have only to consult the
grammatical meaning of the Latin word misericordia, from
which ours is derived. It is composed of two words : mise-
rans, pitying, and cor, the heart ; or miseria cordis, pain of
heart. Mercy supposes two things : 1. a distressed object :
and 2. a disposition of the heart, through which it is affected
at the sight of such an object. This virtue therefore is no
other than a lively emotion of the heart, which is excited by
the discovery of any creature's misery ; and such an emotion
as manifests itself outwardly, by effects suited to its nature.
The merciful man is here termed by our Lord eXey/tam, from
cXeo$, which is generally derived from the Hebrew S'D chil,
to be in pain as a woman in travail : or from SS1 ilel, to cry,
or lament grievously ; because a merciful man enters into the
miseries of his neighbour, feels for, and mourns with him.
They shall obtain mercy] Mercy is not purchased but at
the price of mercy itself; and even this price is a gift of the
mercy of God. What mercy can those vindictive persons
expect, who forgive nothing, and are always ready to im-
prove every advantage they have of avenging themselves ?
Whatever mercy a man shows to another, God will take care
to show the same to him. The following elegant and ner-
vous saying of one of our best poets, is worthy of the Read-
er's most serious attention.
" The quality of mercy is not strained ;
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blessed ;
It blesseth him who gives, and him who takes :
'Tis mightiest in the mightiest : it becomes
The throned monarch better than his crown.
It is an attribute of God himself;
makers, and pcrsccuted^tre blessed.
9«€Messedare the peace-makers : for a.m.4031.
1 -» A. P. 27.
they shall be called the children of An; °h™\>
CCI. 3.
God. —
10 d Blessed are they which are persecuted for
c 1 Cor. 13. 12. I John 3. 2, 3. a 2 Cor. 4. 17. 2 Tim 2 12
1 Pet. 3. 14.
And earthly pow'r doth then show likest God's,
When mercy seasons justice.
Though justice be thy plea, consider this,
That in the course of justice, none of us
Should see salvation. We do pray for mercy .
And that same prayer doth teach us all to render
The deeds of mercy
Why all the souls that are, were forfeit once :
And he who might the 'vantage best have took
Found out the remedy. How would you be,
If He who is the top of judgment, should
But judge you as you are ? Oh ! think on that,
And mercy then will breathe within your lips,
Like man, new made.
How shalt thou hope for mercy, rend'ring none ?" *
In the Tract Shabbath, fol. 151. There is a saying very
like this of our Lord. " He who shows mercy to men, God
will show mercy to him : but to him who shows no mercy
to man, God will show no mercy."
Verse 8. Pure in heart] In opposition to the Pharisees,
who affected outward purity, while their hearts were full of
corruption and defilement. A principal part of the Jewish
religion consisted in outward washings and cleansings : on
this ground they expected to see God, to enjoy eternal
glory ; but Christ here shows, that a purification of the
heart from all vile affections and desires, is essentially requi-
site in order to enter into the kingdom of God. He whose
soul is not delivered from all sin, through the blood of the
covenant, can have no scriptural hope of ever being with
God. There is a remarkable illustration of this passage,
quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi.
" God has no body, and therefore is invisible, but men of
contemplation can discern him with the heart and under-
standing. But A DEFILED HEART CANNOT SEE GoD : but HE
MUST BE PURE WHO WISHES TO ENJOY A PROPER VIEW OF A
PURE BEING."
Shall see God.] This is a Hebraism, which signifies possess
God, enjoy his felicity ; as seeing a thing, was used among
the Hebrews for possessing it. See Psal. xvi. 10. Thou wilt
not suffer thy Holy One to see corruption, i. e. he shall not be
corrupted. So John iii. 3. Except a man be born again, he
cannot see the kingdom of God, i. e. he cannot enjoy it. So
John iii. 16. He that believeth not the Son, shall not see life,
i. e. shall not be put in possession of eternal glory
G
Genuine Christians are
ST. MATTHEW
a. m. 4031. righteousness' sake: for theirs i# the
A. D. 27. p
An- <?Iyinp' kingdom of heaven.
CCI. 3. o i l 11
1 1 a Blessed are ye, when men shall
revile you, and persecute you, and shall say
all manner of b evil against you c falsely, for my
sake.
Luke 6. 22. b 1 Pet. 4. 14.- — c Gr. lyim*. d Luke 6. 23. Acts 5.
41. Rom. 5. 3. Jam. 1.2. 1 Pet. 4. 13.
Probably our Lord alludes to the advantages those had,
who were legally pure, of entering into the sanctuary, into
the presence of God, while those who had contracted any
legal defilement, were excluded from it. This also-was obvi-
ously typical.
Verse 9. The peace-makers] Etgyvt}, peace, is compounded
of e(f eiv (f<$) ev, connecting into one ; for as war distracts and
divides nations, families, and individuals, from each other,
inducing them to pursue different objects and different in-
terests : so peace restores them to a state of unity, giving
them one object, and one interest. A peace-maker is a man,
who being endowed with a generous public spirit, labours
for the public good : and feels his own interest promoted
in promoting that of others ; therefore, instead of fanning
the fire of strife, he uses his influence and wisdom to recon-
cile the contending parties, adjust their differences, and re-
store them to a state of unity. As all men are represented
to be in a state of hostility to God and each other, the Gos-
pel is called the Gospel of peace, because it tends to recon-
cile men to God and to each other. Hence our Lord here
terms peace-makers the children of God : for as he is the Fa-
ther of peace, those who promote it are reputed his children.
But whose children are they who foment divisions in the
church, the state, or among families? Surely they are not
of that God, who is the Father of peace and lover of con-
cord ; of that Christ, who is the sacrifice and mediator of
it ; of that Spirit, who is the nourisher and bond of peace ;
nor of that church of the Most High, which is the kingdom
and family of peace.
St. Clement, Strom, lib. iv. s. 6. in fin. says, that " Some
who transpose the Gospels, add this verse : Happy they who
are persecuted by justice, for they shall be perfect : happy they
who are persecuted on my account, for they shall have a place
where they shall not be persecuted.^
Verse 10. They which are persecuted] Aehaypivot, they who
are hard pressed upon, and pursued with repeated acts of
enmity. Parkhurst. They are happy who suffer, seems a
strange saying : and that the righteous should suffer, merely
because they are such, seems as strange. But such is the
enmity of the human heart to every thing of God and good-
ness, that all those who live godly in Christ Jesus shall suf-
fer persecution in one form or other. As the religion of
the salt of the earth ;
12 d Rejoice, and be exceeding glad : A^ 4°731-
for great is your reward in heaven : for An- ~
e so persecuted they the prophets
which were before you.
13 IT Ye are the salt of the earth: f but if
the salt have lost his savour, wherewith shall
e Neh. 9. 26. 2 Chron. 36. 16. Ch. 23. 34*, 37. Acts 7. 52. 1 Thess. 2.
IS. f Mark 9. 50. Luke 14. 34, 35.
Christ gives no quarter to vice ; so the vicious will give no
quarter to this religion, or to its professors.
For theirs is the kingdom of heaven.] That spiritual king-
dom, explained chap. iii. 2. and that kingdom of glory, which
is its counterpart and consequence.
Verse 11. When men shall revile you, and persecute] The
persecution mentioned in the preceding verse comprehends
all outward acts of violence — all that the hand can do. This
comprehends all calumny, slander, &c. all that the tongue
can effect. But as ^(»*£(v, which we render to persecute, is a
forensic term, and signifies legal persecutions and public
accusations., which, though totally unsubstantiated, were
the means of destroying multitudes of the primitive Christians,
our Lord probably refers to such. ' No Protestant can think,
without horror, of the great numbers burnt alive in this country,
on such accusations, under the popish reign of her, who is
emphatically called Bloody Queen Mary.
Verse 12. Rejoice] In the testimony of a good conscience ;
for without this, suffering has nothing but misery in it.
Be exceeding glad] AyctXhtarSe, leap for joy. There are
several cases on record, where this was literally done by the
martyrs in Queen Mary's days.
Great is your reward in heaven] In the Talmudical Tract
Pirkey Aboth, are these words : " Rabbi Tarpon said, The
day is short : the work is great : the labourers are slow : the
reward is great : and the father of the family is urgent."
The followers of Christ are encouraged to suffer joyfully
on two considerations. 1. They are thereby conformed to
the prophets who went before. 2. Their reward in heaven
is a great one. God gives the grace to suffer, and then
crowns that grace with glory ; hence it is plain, the reward
is not of debt, but of grace : Rom. vi. 23.
Verse 13. Ye are the salt of the earth] Our Lord shows
here what the preachers of the Gospel, and what all who pro-
fess to follow him, should be ; the salt of the earth, to pre-
serve the world from putrefaction and destruction. See the
note on Lev. ii. 13.
But if the salt have lost his savour] That this is possible in
the land of Judea, we have proof from Mr. Maundrell, who,
describing the Valley of Salt, speaks thus: "Along, on one
side of the valley, towards Gibul, there is a small precipice
about two men's lengths occasioned by the continual taking
and the light of the world. CHAP. V
it be salted ? it is thenceforth good foi
A.M. 4031.
A. D. 27.
An. oiymp. nothing, but to be cast out, ana to be
trodden under foot of men.
14 a Ye are the light of the world. A city that
is set on a hill cannot be hid.
15 Neither do men "light a candle, and put
aProv. 4. 18. Phil. 2. 15. b Mark 4. 21. Luke 8 16. & 11.33.
away of the salt ; and in this, you may see how the veins of
it lie. I broke a piece of it, of which, that part that was
exposed to the rain, sun, and air, though it had the sparks
and particles of salt, yet it hAd perfectly lost its sa-
vour : the inner part, which was connected to the rock retain-
ed its savour : as I found by proof. See his Trav. 5th edit,
last page. A preacher or private Christian, who has lost the
life of Christ, and the witness of his Spirit, out of his soul,
may be likened to this salt. He may have the sparks and
glittering particles of true wisdom, but without its unction or
comfort. Only that which is connected with the rock, the soul
that is in union with Christ Jesus by the Holy Spirit, can pre-
serve its savour, and be instrumental of good to others.
To be trodden underfoot] There was a species of salt in
Judea, which was generated at the lake Asphaltitis, and
hence called bituminous salt, easily rendered vapid, and of
no other use but to be spread in a part of the temple, to
prevent slipping in wet weather. This is probably what our
Lord alludes to in this place. The existence of such a salt,
and its application to such a use, Schoetgenius has largely
proved in his Horce Hebraicee, vol. i. p. 18, &c.
Verse 14. Ye are the light of the world] That is, the in-
struments which God chooses to make use of, to illuminate
the minds of men, as he uses the sun (to which probably
he pointed) to enlighten the world. Light of the world, "1J
oSl>? ner 61am, was a title applied to the most eminent Rab-
bins. Christ transfers the title from these, and gives it to
his own disciples, who, by the doctrines that he taught
them, were to be the means of diffusing the light of life
throughout the universe.
A city that is set on a hill] This place may receive light
from the following passage in Maundrel's Travels. " A few
points towards the north (of Tabor} appears that which
they call the Mount of Beatitudes, a small rising, from which
our blessed Saviour delivered his Sermon in the fifth, sixth,
and seventh chapters of Matthew. Not far from this little
hill is the city Saphet, supposed to be the ancient Bethulia.
It stands upon a very eminent and conspicuous mountain, and
is seen far and near. May we not suppose, that Christ
alludes to this city, in these words of his, A city set on a hill
cannot be hid?" p. 115. Quesnel remarks here: "The
Christian life is something very high and sublime, to which
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Their light should shine before men
it under c a bushel, but on a candle-
stick ; and it giveth light unto all that
are in the house.
16 Let your light so shine before men, d that
they may see your good works, and c glorify
your Father which is in heaven.
The word in the original significth a measure containing about a pint hss than
apeck d 1 Pet. 2. 12. e John 15. 8. 1 Cor. 14. 25.
we cannot arrive without pains : whilst it withdraws with us
from the earth, and carries us nearer heaven, it places us in
view, and as a mark, to the malice of carnal men."
Vrerse 15. Neither do men light a candle, and put it under a
bushel] A bushel, ^.ohoi : — a measure both among the Greeks
and Romans, containing a little more than a peck English.
From some ancient writers we learn, that only those who
had bad designs hid a candle under a bushel ; that, in the
dead of the night, when all were asleep, they might rise up.
and have light at hand to help them to effect their horrid
purposes of murder, &c. See Wetstein, Kypke, Wolf, &c.
Verse 16. Let your light so shine] Or, more literally, Thus
let your light shine, Ovtcu Xct^xru to Que,. As the sun is light-
ed up in the firmament of heaven to diffuse its light and
heat freely to every inhabitant of the earth ; and as the lamp
is not set under the bushel, but placed upon the lamp-stand:
that it may give light to all in the house ; thus let every fol-
lower of Christ, and especially every preacher of the Gos-
pel, diffuse the light of heavenly knowledge, and the warmth
of divine love, through the whole circle of their acquaint-
ance.
That they may see your good works] It is not sufficient to
have light— we must walk in the light, and by the light.
Our whole conduct should be a perpetual comment on the
doctrine we have received, and a constant exemplification of
its power and truth.
And glorify your Father] The following curious saying is
found in Bammidbar Rabba, s. 15. "The Israelites said to
the holy blessed God, Thou commandest us to light lamps
to thee : and yet thou art the Light of the world, and with
thee the light dwelleth. The holy blessed God answered, I do
not command this because 1 need light; but that you may
reflect light upon me, as 1 have illuminated you ; — that the
people may say, Behold, how the Israelites illustrate him,
who illuminates them in the sight of the whole earth." See
more in Schoetgen. Real Christians are the children of God —
they are partakers of his holy and happy nature : they
should ever be concerned for their Father's honour, and en-
deavour so to recommend him and his salvation, that others
may be prevailed on to come to the light, and walk in it.
Then God is said to be glorified, when the glorious power of
his grace is manifested in the salvation of men.
G 2
Christ is not come to ST. MATTHEW
17 1 a Think not that 1 am come
to destroy the law, or the prophets;
I am not come to destroy, but to
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fulfil.
a Rom. 3. 31. & 10. 4 Gal. 3. 24.
Verse 17. Think not that I am come to destroy the
law] Do not imagine that I am come to violate the law —
xetTotXvrxi, from Kccrct, and Xvo>, I loose, violate, or dis-
solve— I am not come to make the Law of none effect — to
dissolve the connexion which subsists between its several
parts, or the obligation men are under to have their lives
regulated by its moral precepts ; nor am I come to dissolve
the connecting reference it has to the good things promised.
But I am come, ir\^ar*t, to complete — to perfect its con-
nexion and reference, to accomplish every thing shadowed
forth in the Mosaic ritual, to fill up its great design ; and to
give grace to all my followers, ■x-Xvgarix.t, to 'fill up, or com-
plete, every moral duty. In a word, Christ completed the
Law : 1st. In itself, it was only the shadow, the typical re-
presentation of good things to come ; and he added to it that
which was necessary to make it perfect, his own sacrifice,
without which it could neither satisfy God, nor sanctify
men. 2dly. He completed it in himself, by submitting to
its types with an exact obedience, and verifying them by
his death upon the cross. 3dly. He completes this Law,
and the sayings of his Prophets, in his members, by giving
them grace to love the Lord with all their heart, soul, mind,
and strength, and their neighbour as themselves ; for this
is all the Law and the Prophets.
It is worthy of observation, that the word T3J gamar,
among the Rabbins, signifies not only to fulfil, but also to
leach; and consequently, we may infer that our Lord inti-
mated, that the Law and the Prophets were still to be
taught or inculcated by him and his disciples : and this he
and they have done in the most pointed manner. See the
Gospels and Epistles : and see especially this Sermon on the
mount, the Epistle of James, and the Epistle to the He-
brews. And this meaning of the word gives the clear sense
of the Apostle's words, Coloss. i. 25. Wherefore I am made a
minister, TrXni^arm rev Xeyev rev &eov, to fulfil the word of God,
i. e. to teach the doctrine of God.
Verse 18. For verily I say unto you, Till heaven] In the
very commencement of his ministry, Jesus Christ teaches the
instability of all visible things. " The heaven which you see,
and which is so glorious, and the earth which you inhabit
and love, shall pass away ; for the things which are seen are
temporal, Trgec-xxigcc, are for a time ; but the things which are
not seen are eternal, ataviet, ever-during," % Cor. iv. 18.
And the word of the Lord endureth for ever.
One jot or one tittle] One yod, (') the smallest letter in the
destroy the law or the prophets,
18 For, verily I say unto you, b Till AAMD ^31
heaven and earth pass, one jot or one Acciy3P
tittle shall in nowise pass from the ■ ■
law, till all be fulrilled.
" Luke 16. 17.
Hebrew alphabet. One tittle, or point, *eg«<«, either mean-
ing those points which serve for vowels in this language, if
they thea existed ; or the apices, or points of certain letters,
such as 1 resh, or ~\ daleth, n he, n or cheth, (as the change
of any of these into the other, would make a most essential
alteration in the sense, or as the Rabbins say, destroy the
world.)
That this saying, one jot, or one tittle, is a proverbial
mode of expression among the Jews, and that it expressed
the meaning given to it above, is amply proved by the ex-
tracts in Lightfoot and Schoetgen. The Reader will not be
displeased to find a iew of them here, if he can bear with
the allegorical and strongly figurative language of the
Rabbins.
" The book of Deuteronomy came and prostrated itself
before the Lord, and said, ' O Lord of the world, thou hast
written in me thy Law ; but now, a Testament defective in
some parts, is defective in all. Behold, Solomon endea-
vours to root the letter ' yod out of me :' (in this text,
Deut. xvii. 5. Q'W) mr vh lo yirbeh nashim, he shall not
multiply wives.) The holy blessed God answered, * Solomon,
and a thousand such as he, shall perish, but the least word shall
not perish out of thee.'
In Shir Hashirim Rabba, are these words : " Should all the
inhabitants of the earth gather together, in order to whiten
one feather of a crow, they could not succeed : so, if all
the inhabitants of the earth should unite to abolish one ' yod,
which is the smallest letter in the whole Law, they should
not be able to effect it."
In Vayikra Rabba, s. 19. it is said : " Should any person
in the words of Deut. vi. 4. Hear, O Israel, the Lord our God
is tntf achad, one Lord, change the 1 daleth into a 1 resh,
he would ruin the world." [Because, in that case, the word
inx achar, would signify a strange or false God.]
" Should aDy one, in the words of Exod. xxxiv. 14-. Thou
shalt worship no other, *T!K achar, God, change 1 resh into
T daleth, he would ruin the world." [Because the command
would then run, Thou shalt not worship the only or true
God.]
" Should any one, in the words of Levit. xxii. 32.
Neither shall ye profane, 1T7nn techalelu, my holy name,
change D cheth into n he, he would ruin the world." [Be-
cause the sense of the commandment would then be, Neither
shall ye praise my holy name.]
" Should any one, in the words of Psal. cl. 6, Let every
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Threatenings against those
19 * Whosover therefore shall break
one of these least commandments, and
shall teach men so, he shall be called
the least in the kingdom of heaven : but who-
soever shall do and teach them, the same shall be
called great in the kingdom of heaven.
1 James 2. 10.
thing that hath breath praise, SSnn tehalel, the Lord, change
D he into n cheth, be would ruin the world." [Because the
command would then run, Let every thing that hath breath
frofane the Lord.]
" Should any one, in the words of Jerem. y. 10. They
lied against the Lord, mrr3 beihovah, change, 3 beth into
3 caph, he would ruin the world." [For then the words
would run, they lied like the Lord.]
"• Should any one, in the words of Hosea v. 7. They
have dealt treacherously, rtl7V3 beihovah, against the Lord,
change 3 beth into 3 caph, he would ruin the world." [For
then the words would run, They have dealt treacherously like
the Lord.]
" Should any one, in the words of 1 Sam. ii. 2. There is
none holy as the Lord, change 3 caph into 3 beth, he would
ruin the world." [For then the words would mean, There is
no holiness in the Lord]
These examples fully prove, that the r*.i* uspxioc, of our
Lord, refers to the apices, points, or corners, that distinguish
3 beth from 3 caph; n cheth from n hi; and 1 resh from
1 daleth. For the Reader will at once perceive, how easily
a 3 caph may be turned into a 3 beth; ail if into a n cheth;
and a 1 resh into a 1 daleth : and he will also see of what
infinite consequence it is to write and print such letters
correctly.
Till all be fulfilled.] Or, accomplished. Though all earth
and hell should join together to hinder the accomplishment
of the great designs of the Most High ; yet it shall be all in
vain — even the sense of a single letter shall not be lost.
The words of God which point out his designs, are as un-
changeable as his nature itself. Every sinner, who per-
severes in his iniquity, shall surely be punished with separa-
tion from God and the glory of his power ; and every soul
that turns to God, through Christ, shall as surely be saved, as
that Jesus himself hath died.
Verse 19. Whosoever — shall break one of these least com-
mandments] The Pharisees were remarkable for making
a distinction between weightier and lighter matters in the
Law, and between what has been called, in a corrupt part
of the Christian Church, mortal and venial sins. See on
chap. xxii. 36.
Whosoever shall break] What an awful consideration is
this ! He who, by his mode of acting, speaking, or explain-
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CHAP. V. who break ChrisCs commandments
20 For I say unto you, That except
your righteousness shall exceed b the
righteousness of the scribes and Phari-
sees, ye shall in no case enter into
dom of heaven.
21 f Ye have
the king-
heard that it was said c by
" Rom. 9. 31. & 10. 3. c Or, to them.
ing, the words of God, sets the holy precept aside, or ex-
plains away its force and meaning, shall be called least — shall
have no place in the kingdom of Christ here, nor in the king-
dom of glory above. That this is the meaning of these words,
is evident enough from the following verse.
Verse 20. Except your righteousness shall exceed] Trepitrtrevinjy
Unless your righteousness abound more — unless it take in, not
only the letter, but the spirit and design of the moral and
ritual precept : the one directing you how to walk so as to
please God ; the other pointing out Christ, the great Atone-
ment, through and by which a sinner is enabled to do so —
more than that of the scribes and Pharisees, who only attended
to the letter of the Law, and had indeed made even that of
no effect by their traditions — ye shall not enter into the king-
dom of heaven. This fully explains the meaning of the pre-
ceding verse. The old English word is pihcpipnyp, right-
wiseness, i. e. complete, thorough, excellent wisdom. For a full
explanation of this verse, see Luke xviii. 10, &c.
Verse 21. Ye have heard that it was said by them of old
time] t«/{ ctpxcttets, to or by the ancients. By the ancients,
we may understand those who lived before the Law, and those
who lived under it ; for murder was, in the most solemn
manner, forbidden before, as well as under the Law, Gen. ix.
5, 6.
But it is very likely that our Lord refers here merely to
traditions and glosses relative to the ancient Mosaic ordi-
nance : and such as, by their operation, rendered the pri-
mitive command of little or no effect. Murder from the
beginning has been punished with death ; and it is, pro-
bably, the only crime that should be punished with death.
There is much reason to doubt, whether the punishment
of death, inflicted for any other crime, is not in itself murder,
whatever the authority may be that has instituted it. God,
and the greatest legislators that have ever been in the uni-
verse, are of the same opinion. See Montesquieu, Blackstone,
and the Marquis Beccaria, and the arguments and testimonies
lately produced by Sir Samuel Romilly, in his motion for the
amendment of the criminal laws of this kingdom It is very
remarkable, that the criminal code published by Joseph
II. late Emperor of Germany, though it consists of seventy-
one capital crimes, has not death attached to any of them.
Even murder with an intention to rob, is punished only
with " impriso7iment for thirty years, to lie on the floor.
Injurious words, and
them of old time, a Thou shalt not
kill; and whosoever shall kill, shall be
in danger of the judgment:
22 But I say unto you, That b whosoever is
angry with his brother without a cause, shall
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ST. MATTHEW. harsh speeches censured.
be in danger of the judgment : and
whosoever shall say to his brother,
c Raca, d shall be in danger of the
council : but whosoever shall say, Thou fool,
shall be in danger of hell fire.
Es.od. 20. 13. Deut. 5. 17. b 1 John 3. 15.
to have no nourishment but bread and water, to be closely
chained, and to be publicly whipped once a year, with less
than one hundred lashes." See Colquhoun on the Police
of the City of London, p. 272.
Verse 22. Whosoever is angry with his brother without a
cause] o cpyt^ofJLivot; — eiK*i, who is vainly incensed. " This
translation is literal ; and the very objectionable phrase, without
a cause, is left out, eum being more properly translated by
that above." What our Lord seems here to prohibit, is not
merely that miserable facility which some have of being
angry at every trifle, continually taking offence against their
best friends : but that anger which leads a man to commit
outrages against another, thereby subjecting himself to that
punishment which was to be inflicted on those who brake
the peace. Euv, vainly, or as in the common translation,
without a cause, is wanting in the famous Vatican MS. and
two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two
copies of the old Itala, J. Martyr, Ptolomeus, Origen, Ter-
tullian, and by all the ancient copies quoted by St. Jerom.
It was probably a marginal gloss originally, which in pro-
cess of time crept into the text.
Shall be in danger of the judgment] £vo^«« ea-rcci, shall be
liable to the judgment. That is, to have the matter brought
before a senate, composed of twenty-three magistrates, whose
business it was to judge in cases of murder and other capital
crimes. It punished criminals by strangling or beheading ;
but Dr. Lightfoot supposes the judgment of God to be intend-
ed. See at the end of this chapter.
Raca] np'T from the Hebrew pT rate, to be empty. It
signifies a vain, empty, worthless fellow, shallow brains, a term
of great contempt. Such expressions were punished among
the Gentoos by a heavy fine. See all the cases, Code of
Qentoo Laws, chap. xv. sect. 2.
The council] Zuve^av, the famous council, known among
the Jews by the name of Sanhedrin. It was composed of
seventy-two elders, six chosen out of each tribe. This grand
Sanhedrin not only received appeals from the inferior San-
hedrins, or court of twenty-three, mentioned above ; but could
alone take cognizance, in the first instance, of the highest
<^ryfles, and alone inflict the punishment of stoning.
Thou fool] Moreh, probably from ma marah, to rebel, a
rebel against Ovd, apostate from all good. This term im-
plied, among the Jews, the highest enormity, and most ag-
gravated guilt. Among the Gentoos, such an expression
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c That is, vain fellow. 2 Sam. 6. 20. '* Jam. 2. 20.
was punished by cutting out the tongue, and thrusting a
hot iron, of ten fingers' breadth, into the mouth of the
person who used it. Code of Gentoo Laws, chap. xv. aect. 2.
p. 212.
Shall be in danger of hellfire.] Evo%o<; ea-ron et<; tw yeevvetv rau
Trvpos, shall be liable to the hell of fire. Our Lord here al-
ludes to the valley of the son of Hinnom, DJH 'J Ghi hinom.
This place was near Jerusalem, and had been formerly
used for those abominable sacrifices in which the idolatrous
Jews had caused their children to pass through the fire to
Molech. A particular place in this valley was called Tophet,
from nan tophet, the fire-stove, in which some suppose thev
burnt their children alive to the above idol. See 2 Kings
xxiii. 10. 2 Chron. xxviii. 3. Jer. vii. 31, 32. From
the circumstance of this valley having been the scene of those
infernal sacrifices, the Jews, in our Saviour's time, used the
word for hell, the place of the damned. See the word ap-
plied in this sense by the Targum, on Ruth ii. 12. Psal. cxl.
12. Gen. iii. 24. xv. 17. It is very probable, that our Lord
means no more here than this : If a man charge another
with apostacy from the Jewish religion, or rebellion against
God, and cannot prove his charge, then he is exposed to
that punishment, (burning alive) which the other must have
suffered, if the charge had been substantiated. There are
three kinds of offences here, which exceed each other in
their degrees of guilt. 1st. Anger against a man, accom-
panied with some injurious act. 2dly. Contempt, expressed
by the opprobrious epithet raka, or shallow brains. 3dly,
Hatred and mortal enmity, expressed by the term moreh, or
apostate, where such apostacy could not be proved. Now,
proportioned to these three offences were three different de-
grees of punishment, each exceeding the other in its seve-
rity, as the offences exceeded each other in their different
degrees of guilt. 1st. The judgment, the council of twenty-
three, which could inflict the punishment of strangling.
2dly. The Sanhedrin, or great council, which could inflict
the punishment of stoning. And 3dly. the being burnt alive
in the valley of the son of Hinnom. This appears to be the
meaning of our Lord.
Now, ifthe above offences were to be so severely punish-
ed, which did net immediately affect the life of another, how
much sorer must the punishment of murder be ? ver. 21.
And as there could not be a greater punishment inflicted than
death, in the above terrific forms, and this was to be inflicted
Forgiveness of
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23 Therefore a if thou bring thy
gift to the altar, and there remem-
berest that thj brother hath aught
against thee;
24 b Leave there thy gift before the altar, and
go thy way; first be reconciled to thy brother,
and then come and offer thy gift.
CHAP. V. injuries inculcated.
25 c Agree with thine adversary A"AMb427"
quickly, d whiles thou art in the Ancci7™p'
way with him; lest at any time
Ch. 8. 4. & 23. 19. b See Job 42. 8. Ch. 18. 19. I Tim. 2. 8. 1 Pet. 3. 7.
for minor crimes ; then the punishment of murder must not
only have death here, but a hell of fire in the eternal world,
attached to it. It seems that these different' degrees of guilt,
and the punishment attached to each, had not been properly
distinguished among the Jews. Our Lord here calls their
attention back to them, and gives them to understand, that in
the coming world there are different degrees of punishment
prepared for different degrees of vice ; and that not only the
outward act of iniquity should be judged and punished by the
Lord, but that injurious words, and evil passions, should all
meet their just recompense and reward. Murder is the most
punishable of all crimes, according to the written Law, in
respect both of our neighbour and civil society. But He who
sees the heart, and judges it by the eternal law, punishes as
much a word, or a desire, if the hatred whence they proceed
be complete and perfected. Dr. Lightfoot has some curious
observations on this passage in the preface to this Harmony of
the Evangelist. See his works, Vol. II. and the conclusion
of this chapter.
Verse 23. Therefore if thou bring thy gift] Evil must be
nipped in the bud. An unkind thought of another may be
the foundation of that which leads to actual murder. A
Christian, properly speaking, cannot be an enemy to any
man ; nor is he to consider any man his enemy, without the
fullest evidence : for surmises to the prejudice of another, can
never rest in the bosom of him who has the love of God in his
heart, for to him all men are brethren. He sees all men as
children of God, and members of Christ, or at least capable
of becoming such. If a tender forgiving spirit was required,
even in a Jew, when he approached God's altar with a bullock
or a lamb, how much more necessary is this in a man who
professes to be a follower of the Lamb of God ; especially
when he receives the symbols of that Sacrifice which was
offered for the life of the world, in what is commonly called
the sacrament of the Lord's supper?
Verse 24. Leave there thy gift before the altar] This is as
much as to say, " Do not attempt to bring any offering to
God whilst thou art in a spirit of enmity against any person,
or hast any difference with thy neighbour, which thou hast
not used thy diligence to get adjusted." It is our duty and
interest, both to bring our gift, and offer it too ; but God will
the adversary deliver thee to the judge, and
the judge deliver thee to the officer, and thou
be cast into prison.
26 Verily I say unto thee, Thou shalt by no
Prov. 25. 8. Luke 12. 58, 59. ■» See Ps. 32. 6. Isai. 55. 6.
not accept of any act of religious worship from us, while any
enmity subsists in our hearts towards any soul of man : or while
any subsists in our neighbour's heart towards us, which we
have not used the proper means to remove. A religion, the
very essence of which is love, cannot suffer at its altars a
heart that is revengeful and uncharitable, or which does not
use its utmost endeavours to revive love in the heart of
another. The original word, ^ov, which we translate gift, is
used by the Rabbins in Hebrew letters pin doron, which
signifies not only a gift, but a sacrifice offered to God. See
several proofs in Schoetgen.
Then come and offer thy gift.] Then, when either thy bro-
ther is reconciled to thee, or thou hast done all in thy power
to effect this reconciliation. My own obstinacy and uncha-
ritableness must render me utterly unfit to receive any good
from God's hands, or to worship him in an acceptable man-
ner ; but the wickedness of another can be no hinderance to
me, when I have endeavoured earnestly to get it removed,
though without effect.
Verse 25. Agree with thine adversary quickly] Adversary,
MTihxos, properly a plaintiff" in law — a perfect law term.
Our Lord enforces the exhortation given in the preceding
verses from the consideration of what was deemed prudent in
ordinary law-suits. In such cases, men should make up
matters with the utmost speed ; as running through the whole
course of a law-suit, must not only be vexatious, but be attended
with great expense ; and in the end, though the loser may
be ruined, yet the gainer has nothing. A good use of this
very prudential advice of our Lord is this : Thou art a sinner :
God hath a controversy with thee. There is but a step be-
tween thee and death. Now is the accepted time. Thou art
invited to return to God by Christ Jesus. Come immediately
at his call, and he will save thy soul. Delay not ! Eternity is
at hand ; and if thou die in thy sins, where God is thou shalt
never come.
Those who make the adversary, God ; the judge, Christ;
the officer. Death ; and the prison, Hell, abuse the passage,
and highly dishonour God.
Verse 26. Tfie uttermost farthing.] KaJ^n-vT^t/. The Rabbins
have this Greek word corrupted into DDJVIIp kordiontes,
and D'lDJlD, kontrik, and say, that two mtms prutoth, make
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Impure thoughts, &fc. condemned.
means come out thence, till thou hast
paid the uttermost farthing.
27 1 Ye have heard that it was said
by them of old time, a Thou shalt not commit
adultery :
28 But I say unto you, That whosoever b look-
eth on a woman, to lust after her, hath com-
ST. MATTHEW.
a Exod. 20. 14. Deut. b. 18. b Job 31. I. Pro». 6. 25.
See Gen. 34. 2. 2 Sam. 11. 2.
a kontarik, which is exactly the same with those words in
Mark xii. 42. Xfnrx S~vo, o erri xofyxirtis, two mites, which are
one farthing. Hence it appears, that the Xcxtov, lepton, was
the same as the prutah. The weight of the prutah was half
a barley corn, and it was the smallest coin among the Jews,
as the kodrantes, or farthing, was the smallest coin among the
Romans. If the matter issue in law, strict justice will be
done, and your creditor be allowed the fulness of his just
claim; but if, while you are on the way, going to the ma-
gistrate, you come to a friendly agreement with him, he will
relax in his claims, take a part for the whole, and the compo-
sition be, in the end, both to his and your profit.
This text has been considered a proper foundation on which
to build not only the doctrine of a purgatory, but also that of
universal restoration. But the most unwarrantable violence
must be used before it can be pressed into the service of either
of the above antiscriptural doctrines. At the most, the text
can only be considered as a metaphorical representation of the
procedure of the great Judge ; and let it ever be remem-
bered, that by the general consent of all (except the basely
interested) no metaphor is ever to be produced in-proof of
any doctrine. In the things that concern our eternal salva-
tion, we need the most pointed and express evidence on which
to establish the faith of our souls.
Verse 27. Ye have heard that it was said by them of old]
By the ancients, t«is ctg%mois is omitted by nearly a hundred
MSS. and some of them of the very greatest antiquity and
authority ; also by the Coptic, JEthiopic, Armenian, Gothic,
and Slavonian versions ; by four copies of the old Itala ; and
by Origen, Cyril, Theophylact, Euthymius, and Hilary. On
this authority Wetstein and Grieshach have left it out of the
text.
Verse 28. Whosoever iooketh on a woman, to lust after her~\
'EwitviAtvcci tcvryv, earnestly to covet her. The verb emivftta, is
undoubtedly used here by our Lord, in the sense of coveting
through the influence of impure desire. The word is used in
precisely the same sense, on the same subject, by Herodotus,
book the first, near the end. I will give the passage, but 1
dare not translate it. To the learned Reader it will justify
my translation, and the unlearned must take my word.
T»5 Eni©TMHSEI •yvrmtcos M«o-<r#yeT^? «»?£, /nio-ysTeii «Je»s.
The offending eye, hand, tyc„
mitted adultery with her already in his \ m. m\
heart. An. oiymp.
CCI. 3.
29 c And if thy right eye * offend
thee, e pluck it out, and cast it from thee : for
it is profitable for thee that one of thy members
should perish, and not that thy whole body should
be cast into hell.
Ch
I. 18. 8, 9. Mark 9. 43-47. * Or, do cause thee to offend.
*- See Ch. 19. 12. Rom. 8. 13. 1 Cor. 9. 27. Col. 3. f.
Raphelius, on this verse, says, artivpEtv hoc loco, est turpi cu-
piditate mulieris potiundce flagrare. In all these cases, our
blessed Lord points out the spirituality of the Law ; which was
a matter to which the Jews paid very little attention. Indeed
it is the property of a Pharisee to abstain only from the
outward crime Men are very often less inquisitive to know
how far the will of God extends, that they may please him
in performing it, than they are to know how far they may
satisfy their lusts without destroying their bodies and souls
utterly, by an open violation of his law.
Hath committed adultery with her already in his heart.] It
is the earnest wish or desire of the soul, which in a variety
of cases, constitutes the good or evil of an act. If a man
earnestly wish to commit an evil, but cannot, because God
puts time, place, and opportunity out of his power ; he is fully
chargeable with the iniquity of the act, by that God who
searches and judges the heart. • So, if a man earnestly wish
to do some kindness, which it is out of his power to per-
form, the act is considered as his ; because God, in this case,
as in that above, takes the will for the deed. If voluntary
and deliberate looks and desires make adulterers and adulter-
esses, how many persons are there whose whole life is one
continued crime ? whose eyes being full of adultery, they can-
not cease from sin. 2 Pet. ii. 14. Many would abhor to com-
mit one external act before the eyes of men, in a temple of
stone; and yet they are not afraid to commit a multitude of
such acts in the temple of their hearts, and in the sight of
God!
Verse 29. And if thy right eye offend thee] The right eye
and the right hand are used here to point out those sins
which appear most pleasing and profitable to us ; from which
we must be separated, if we desire ever to see the kingdom
of God.
Offend thee] SK«vJWA/£fi <re. Te fait broncher, cause thee to
stumble, French Bible. Skosk^Ai;^* is explained by Suidas,
" that piece of wood in a trap, or pit for wild beasts, which
being trodden upon by them, causes them to fall into the
trap or pit." The word in Suidas appears to be compound-
ed of T>cct*i'ct>ia¥, a stumbling-block, or something that causes a
man to trip, and A«0f«, private or hidden. Thus, then, the
right eye may be considered the darling idol ; the right hand.
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
Of lawful and
30 And if thy right-hand offend thee,
cut it off, and cast it from thee : for it
is profitable for thee that one of thy
members should perish, and not that thy whole
body should be cast into hell.
31 It hath been said, a Whosoever shall put
away his wife, let him give her a writing of di-
vorcement :
A. M. 4031.
A. D. 27.
An. Olymp,
CCI. 3.
CHAP. V. unlawful divorces
32 But I say unto you, That b who-
soever shall put away his wife, saving
for the cause of fornication, causeth
her to commit adultery : and whosoever shall
marry her that is divorced, committeth adul-
tery.
33 IF Again, ye have heard that c it hath been
said by them of old time, d Thou shalt not for-
» Deut. 24. 1. Jer. 3. 1. See Cu. 19. 3, &c. Mark 10. 2, &c.
the profitable employment, pursued on sinful principles ; these
become snares and traps to the soul, by which it falls into the
pit of perdition.
Verses 29, 30. Pluck it out — cut it off] We must shut
our senses against dangerous objects, to avoid the occasions
of sin, and deprive ourselves of all that is most dear and
profitable to us, in order to save our souls, when we find
that these dear and profitable things, however innocent in
themselves, cause us to sin against God.
It is profitable for thee that one of thy members] Men often
part with some members of the body, at the discretion of a
surgeon, that they may preserve the trunk, and die a little
later; and yet they will not deprive themselves of a look, a
touch, a small pleasure, which endanger the eternal death of
the soul. It is not enough to shut the eye, or stop the hand ;
the one must be plucked out, and the other cut off. Neither
is this enough, we must cast them both from us. Not one
moment's truce with an evil passion, or a sinful appetite. If
you indulge them, they will gain strength, and you shall be
ruined. The Rabbins have a saying similar to this : " It is
better for thee to be scorched with a little fire in this world,
than to be burned with a devouring fire in the world to
come."
Verse 31. Whosoever shall put away his 'wife'] The Jewish
doctors gave great license in the matter of divorce. Among
them a man might divorce his wife if she displeased him even
in the dressing of his victuals !
Rabbi Akiba said, " If any man saw a woman handsomer
than his own wife, he might put his wife away ; because it is
said in the Law, If she find not favour in his eyes." Deut.
xxiv. 1.
Josephus, the celebrated Jewish historian, in his life, tells
us, with the utmost coolness and indifference, " About this
time I put away my wife, who had borne me three children,
not being pleased with her manners."
These two cases are sufficient to show, to what a scandalous
and criminal excess this matter was carried among the Jews.
However, it was allowed by the school of Shammai, that no
man was to put away his wife unless for adultery. The school
oiHillel gave much greater license,
b Cb. 19. 9. Luke 16. 18. Rom. 7. 3. 1 Cor. 7. 10, 11. = Ch. 23. 10.
d Exod. 20. 7. Lev. 19. 12. Num. 30. 2. Deut. 5. 11.
The following is the corn-
See Maimonides and Light-
A writing of divorcement]
mon form of such a writing.
foot.
" On the day of the week A. in the month B. in the year
C. from the beginning of the world, according to the com-
mon computation in the province of D. I, N. the son of N.
by whatever name I am called, of the city E. with entire
consent of mind, and without any compulsion, have di-
vorced, dismissed, and expelled thee — thee, I say, M. the
daughter of M. by whatever name thou art called, of the
city E. who wast heretofore my wife : but now I have dis-
missed thee — thee, I say, M. the daughter of M. by what-
ever name thou art called, of the city E. so as to be free and
at thine own disposal, to marry whomsoever thou pleasest,
without hinderance from any one, from this day for ever.
Thou art therefore free for any man. Let this be thy bill of
divorce from me, a writing of separation and expulsion, ac-
cording to the law of Moses and Israel.
Reuben, son of Jacob, Witness.
Eliezar, son of Gilead, Witness."
God permitted this evil to prevent a greater ; nnd, per-
haps, to typify his repudiating the Jews, who were his first
spouse.
Verse 32. Saving for the cause of fornication] Aoyev sramfas,
on account of whoredom. As fornication signifies no more than
the unlawful connexion of unmarried persons, it cannot be
used here with propriety, when speaking of those who are
married. I have therefore translated Aayau no^eix*;, on account
of whoredom. It does not appear that there is any other case in
which Jesus Christ admits of divorce. A real Christian ought
rather to beg of God the grace to bear patiently and quietly
the imperfections of his wife, than to think of the means of
being parted from her. " But divorce was allowed by Moses ;"
yes, for the hardness of their hearts it was permitted : but
what was permitted to an uncircumcised heart among the
Jews, should not serve for a rule to a heart in which the
love of God has been shed abroad by the Holy Spirit. Those
who form a matrimonial connexion in the fear and love of
God, and under his direction, will never need a divorce.
But those who marry as passion or money lead the way, may
M
Jl gainst all profane and
ST. MATTHEW.
An. Olymp,
CCI "
a. m. 4031. swear thyself, but a shall perform unto
the Lord thine oaths :
3i But I say unto you, b Swear not
at all ; neither by heaven ; for it is c God's
throne :
35 Nor by the earth ; for it is his footstool ;
a Lieut. 23. 23. b Ch. 23. 16, 18, 22. James 5. 12. c Itai. 66. 1.
be justly considered adulterers and adulteresses as long as they
live.
Verse 33. Thou shall not forswear thyself ] They dishonour
the great God, and break this commandment, who use fre-
quent oaths and imprecations, even in reference to things
that are true : and those who make vows and promises which
they either cannot perform, or do not design to fulfil, are
not less criminal. Swearing in civil matters is become so
frequent, that the dread and obligation of an oath are utterly
lost in it. In certain places, where oaths are frequently ad-
ministered, people have been known to kiss their thumb
or pen, instead of the book, thinking thereby to avoid the
sin of perjury ; but this is a shocking imposition on their own
souls. See the Notes on Deut. iv. 26. vi. 13.
Perform unto the Lord thine oaths] The morality of the
Jews on this point was truly execrable : they maintained, that
a man might swear with his lips, and annul it in the same
moment in his heart. Rab. Akiba is quoted as an example
of this kind of swearing. See Schoetgen.
Verse 34. Swear not at all] Much has been said in vindi-
cation of the propriety of swearing in civil cases before a
magistrate, and much has been said against it. The best
way is to have as little to do as possible with oaths. An oath
will not bind a knave nor a liar; and an honest man needs
none, for his character and conduct swear for him. On this
subject the advice of Epictetus is very good : " Swear not at
all, if possible ; if you cannot avoid, do it as little as you
can." Enchir. c. 44. See on Deut. iv. 26. vi. 13.
Verses 34, 35. Neither by heaven, &c] It was a custom
among the Scythians, when they wished to bind themselves
in the most solemn manner, to swear by the king's throne ;
and if the king was at any time sick, they believed it was
occasioned by some one's having taken the oath falsely.
Herod. 1. iv.
Who is there among the traders and people of this world
who obey this law ? A common swearer is constantly per-
juring himself : such a person should never be trusted. When
we make any promise contrary to the command of God,
taking, a3 a pledge of our sincerity, either God or something
belonging to him, we engage that which is not ours, without
the Master's consent. God manifests his glory in heaven as
upon his throne ; he imprints the footsteps of his perfections
uoon the earth, his footstool ; and shows, that his holiness and fj
common swearing.
neither by Jerusalem : for it is d the a. m. 4031,
. A. D. 27.
city of the great king. An. oiymp.
36 Neither shalt thou swear by thy '—
head, because thou canst not make one hair white?
•i black.
37 e But let your communication be, Yea,
a Ps. 48. 2. & 87. 3.
-e Col. 4.6. James 5. 12.
his grace reign in his temple as the place of his residence.
Let it be our constant care to seek and honour God in all his
works.
Verse 36. Neither shalt thou swear by thy head] For these
plain reasons ; 1st. God commands thee not to do it. 2dly.
Thou hast nothing which is thy own, and thou shouldst no-t
pledge another's property. 3dly. It never did, and never can,
answer any good purpose. And 4thly. Being a breach of the
law of God, it is the way to everlasting misery.
Verse 37 Let your communication be, Yea, yea; Nay, nay]
That is, a positive affirmation, or negation, according to your
knowledge of the matter concerning which you are called to
testify. Do not equivocate ; mean what you assert, and ad-
here to your assertion. Hear what a heathen says on this
subject :
E^^«5 ya.% /net Ketloi oftus eci^xo TrvXtiTit,
Oi x'eregov ptiv KevSei svi tpgetrtv, ctXM <5e Qct^ei.
Horn. II. ix. 312.
" He whose words^gree not with his private thoughts, is as
detestable to me as the gates of hell." See on Josh. ii. atthe end.
See the subject of swearing particularly considered in the
note at the conclusion of Deut. chap. vi.
Whatsoever is more than these] That is, more than a bare
affirmation, or negation, according to the requirements of
Eternal Truth, cometh of evil ; or, is of the wicked one — ex.
rov wovvgov ea-Tiv, i. e. the Devil, the father of superfluities and
lies. One of Selden's MSS. and Gregory Nyssen, a com-
mentator of the fourth century, have ex. rov h«&oMv so-riy, is
of the Devil.
That the Jews were notoriously guilty of common swearing,
for which our Lord particularly reprehends them, and warns
his disciples against ; and that they swore by heaven, by
earth, by Jerusalem, by their head, &c. the following ex-
tracts, made by Dr. Lightfoot from their own writings, amply
testify :
" It was customary and usual among them to swear by the
creatures. ' If any swear by heaven, by earth, by the sun, #•<;.
although the mind of the swearer be, under these words, to swear
by Him who created them, yet this is not an oath. Or if any
swear by some of the prophets, or by some of the books of the
Scripture, although the sense of the swearer be to swear by
Him that sent that prophet, or that gave that book, nevertheless
this is not an oath.'' " Maimonides.
Against revenge, and
yea ; Nay, nay : for whatsoever is
more than these cometh of evil.
38 If Ye have heard that it hath
a An eye for an eye, and a tooth for a
A. M. 4031.
A. D. 27.
An. Olyrap.
CCI. 3.
been said,
tooth :
39 But I say unto you, b That ye resist not
CHAP. V. resentment of injuries.
evil : c but whosoever shall smite thee A^ 4031-
on thy right cheek, turn to him the AnCc1>™p'
other also.
40 And if any man will sue thee at the law.
and take away thy coat, let him have thy cloak
also.
a Exod. 21. 24. Lev. 24. 20. Dent. 19. 21. b Prov. 20. 22. & 24. 29.
6. 29. Rom. 12. 17, 19. 1 Cor. 6. 7. 1 Tbess. 5. 15. 1 Pet. 3. 5
Luke
" If any adjure another by heaven or earth, he is not guilty.
Taljiud.
" They swore by heaven, Nin p COPT) hashshamayim ,
ten hu, ' By heaven, so it is.' Bab. Berac.
" They swore by the temple. ' When turtles and young
pigeons were sometimes sold at Jerusalem for a penny of gold,
Rabban Simeon ben Gamaliel said, mn pjJDn By this habi-
tation, (that is, by this temple) / will not rest this night, un-
less they be sold for a penny of silver.' Cherituth. cap. i.
" R. Zechariah ben Ketsab said, nin pjJDn ' By this tem-
ple, the hand of the woman departed not out of my hand.' —
R. Jochanan said, vhyr\ By the temi>le, it is in our hand,
&c.' Ketuboth and Bab. Kidushin.
" Bava ben Buta swore by the temple, in the end of the
tract Cherithuth, and Rabban Simeon ben Gamaliel in the be-
ginning, SfWa JDJD nil — And so was the custom in Israel —
Note this, so was the custom. Jucas. fol. 56.
" They swore by the city Jerusalem. R. Judah saith, ' He
that saith, By Jerusalem, saith nothing, unless with an intent
purpose he shall voxv towards Jerusalem.' Where also, after two
lines coming between those forms of swearing and vowing,
are added, Sdto hyrh hy<r\ D^tsnYa 'dhmrrh tdhunv
' Jerusalem, For Jerusalem, By Jerusalem. — The Temple,
For the Temple, By the Temple. — The Altar, For the Altar,
By the Altar. — The Lamb, For the Lamb, By the Lamb.
— The chambers of the Temple, For the chambers of the
Temple, By the chambers of the Temple. — The Word, For the
Word, By the Word. — The Sacrifices on fire, For the Sacrifices
on fire, By the Sacrifices on fire. — The Dishes, For the Dishes,
By the Dishes. — By all these things, that I will do this to you.'
Tosapht. ad Nedarim.
" They swore by their own heads. ' One is bound to
swear to his neighbour, and he saith, "JtMtfi "03 ,L? Yl Vow
(or swear) to me by the life of thy head, &c.' Sanhedr.
cap. 3.
" One of the holiest of their precepts relative to swearing
was this : ' Be not much in oaths, although one should swear
concerning things that are true : for in much swearing, it is
impossible not to profane.' Tract Demai." — See Lightfoot's
Works, Vol. II. p. 149.
They did not pretend to forbid all common swearing, but
only what they term much. A Jew might swear, but he
c Isai. 50. 6. Lam. 3. 30.
must not be too abundant in the practice. Against such per-
mission, our Lord opposes his, Swear not at all ! He who
uses any oath, except what he is solemnly called by the ma-
gistrate to make, so far from being a Christian, he does not
deserve the reputation, either of decency or common sense.
In some of our old elementary books for children, we have this
good maxim : " Never swear: for he that swears will lip; and
he that lies will steal ; and, if so, what bad things will he not
do !" Reading made Easy.
Verse 38. An eye for an eye] Our Lord refers here to the
law of retaliation mentioned Exod. xxi. 24. (see the note
there, and on Levit. xxiv. 20.) which obliged the offender to
suffer the same injury he had committed. The Greeks and Ro-
mans had the same law. So strictly was it attended to at Athens,
that if a man put out the eye of another who had but one,
the offender was condemned to lose both his eyes, as the loss
of one would not be an equivalent misfortune. It seems that
the Jews had made this law (the execution of which belonged
to the civil magistrate) a ground for authorizing private re-
sentments, and all the excesses committed by a vindictive
spirit. Revenge was often carried to the utmost extremity,
and more evil returned than what had been received. This
is often the case among those who are called Christians.
Verse 39. Resist not evil] Or, the evil person. So, I am
fully persuaded, ?a> »■««>£$> ought to be translated. Our Lord's
meaning is, " Do not repel one outrage by another." He that
does so, makes himself precisely what the other is, a wicked
person.
Turn to him the other also.] That is, rather than avenge
thyself, be ready to suffer patiently a repetition of the same
injury. But these exhortalions belong to those principally who
are persecuted for righteousness' sake. Let such leave the
judgment of their cause to Him for whose sake they suffer
The Jews always thought that every outrage should be resent-
ed ; and thus the spirit of hatred and strife was fostered.
Verse 40. And if any man will sue thee atthe law] Every wh^re
our blessed Lord shows the utmost disapprobation of such
litigations as tended to destroy brotherly-kindness and charity.
It is evident, he would have his followers to suffer rather the
loss of all their property, than to have recourse to such modes
of redress at so great a risk. Having the mind averse from
contentions, and preferring peace and concord to temporal
H 2
Of borrowing and lending.
41 And whosoever a shall compel
ihee to go a mile, go with him twain.
42 Give to him that asketh thee, and
b from him that would borrow of thee turn not
thou awaj.
ST. MATTHEW.
We must love our enemies.
A. M. 4031.
A. U. 27.
An. Olymp.
CCI. 3.
* Ch. 27. 32. Mark 15. 21. b Deut. 15. 8, 10. Luke 6. 30, 35.
advantages, is most solemnly recommended to all Christians.
We are great gainers when we lose only our money, or other
property, and risk not the loss of our souls by losing the love
of God and man.
Coat] XiTiivct, upper garment. — Cloak, ipctrtov, under gar-
ment. What we call strait coat, and great coat. See on Luke
vi. 29.
Verse 41. Shall compel thee to go a mile, go with him twain.]
etyyxgsviru. This word is said to be derived from the Persians,
among whom the king's messengers, or posts, were called
Ayyasgo*, or Angari. This definition is given both by He-
sychius and Suidas.
The Persian messengers had the royal authority for press-
ing horses, ships, and even men, to assist them in the business
on which they were employed. These Angari are now term-
ed Chappars, and serve to carry despatches between the court
and the provinces. When a chappar sets out, the master of
the horse furnishes him with a single horse, and when that is
weary, he dismounts the first man he meets, and takes his
horse. There is no pardon for a traveller that refuses to let
a chappar have his horse, nor for any other who should deny
him the best horse in his stable. See Sir J. Chardin's and
Hanway's travels. For pressing post horses, &c. the Persian
term is /Jo»^= <s»isuw Sukhreh geriften. I find no Persian
word exactly of the sound and signification of Ayy«f as ; but
the Arabic iijLef agharet signifies spurring a horse, attacking,
plundering, &c. The Greek word itself is preserved among
the Rabbins in Hebrew characters, S\""UJK angaria, and it has
precisely the same meaning : viz. to be compelled by vio-
lence to do any particular service, especially of the public
kind, by the king's authority. Lightfoot gives several in-
stances of this in his Hora Talmudicoz.
We are here exhorted to patience and forgiveness :
First, when we receive in our persons all sorts of insults
and affronts, ver. 39.
Secondly, When we are despoiled of our goods, ver. 40.
Thirdly, When our bodies are forced to undergo all kinds
of toils, vexations, and torments, ver. 41. The way to im-
prove the injustice of man to our own advantage, is to exer-
cise under it meekness, gentleness, and long-suffering, without
which disposition of mind, no man can either be happy here
or hereafter ; for he that avenges himself, must lose the mind
of Christ, and thus suffer an injury ten thousand times gre.ater
A. M. 4031
A. D. 27.
Ao. Olymp.
CCI. 3.
43 1 Ye have heard that it hath
been said, c Thou shalt love thy neigh-
bour, d and hate thine enemy.
44 But I say unto you, e Love your enemies;
bless them that curse you ; do good to them that
» Lev. 19. 18.-
-4 Deut. 23. 6. Ps. 41. 10.-
12. 14, 20.
-e Luke 6. 27, 35. Rom.
than he can ever receive from man. Revenge, at such an ex-
pense, is dear indeed.
Verse 42. Give to him that asketh thee, and from him that
would borrow] To give and lend freely to all who are in need,
is a general precept from which we are only excused by our
inability to perform it. Men are more or less obliged to it
as they are more or less able, as the want is more or less
pressing : as they are more or less burthened with common
poor, or with necessitous relatives. In all these matters, both
prudence and charity must be consulted. That God, who makes
use of the beggar's hand to ask our charity, is the same from
whom we ourselves beg our daily bread : and dare we refuse
him ! Let us show at least mildness and compassion, when we
can do no more : and if we cannot or will not relieve a poor
man, let us never give him an ill word nor an ill look. If we
do not relieve him, we have no right to insult him.
To give and to lend, are two duties of charity which Christ
joins together, and which he sets on equal footing. A rich
man is one of God's stewards : God has given him money
for the poor, and he cannot deny it without an act of injus-
tice. But no man, from what is called a principle of charity
or generosity, should give that in alms which belongs to his
creditors. Generosity is godlike, but Justice has ever, both in
Law and Gospel, the first claim.
A loan is often more beneficial than an absolute gift : firs$,
because it flatters less the vanity of him who lends : secondly,
it spares more the shame of him who is in real want : and
thirdly, it gives less encouragement to the idleness of him
who may not be very honest. However, no advantage should
be taken of the necessities of the borrower : he who does so,
is at least half a murderer. The lending which our Lord
here inculcates, is that which requires no more than the re-
storation of the principal in a convenient time : otherwise to
live upon trust is the sure way to pay double.
Verse 43. Thou shalt love thy neighbour, and hate thine ene-
my.] Instead of ?rAjj<nev neighbour, the Codex Graevii, a MS.
of the eleventh century, reads <ptMv friend. Thou shalt love
thy friend, and hate thine enemy. This was certainly the
meaning which the Jews put on it : for neighbour, with them,
implied those of the Jewish race, and all others were consi-
dered by them as natural enemies. Besides, it is evident that
u-Ajjo-jev, among the Hellenistic Jews, meant friend merely :
J Christ uses it precisely in this sense in Luke x. 36. in answer to
and pray for them which
hate you ; and pray a for them which de-
spitefully use you, and persecute you ;
45 That ye may be the children of
your Father which is in heaven : for b he mak-
eth his sun to rise on the evil and on the good;
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CHAP. V. despitefully use and persecute u3,
and sendeth rain on the just and on
a Luke 23. 34. Acts 7. 60. 1 Cor. 4. 12, 13.
the question asked by a certain lawyer, ver. 29. Who of the
three was neighbour (tAjjs-iov friend) to him who fell among
the thieves ? He who showed him mercy : i. e. he who acted
the friendly part. In Hebrew, JH reang, signifies friend, which
word is translated -zXtitiov by the LXX. in more than one
hundred places. Among the Greeks it was a very compre-
hensive term, and signified every man, not even an enemy ex-
cepted, as Raphelius on this verse has shown from Polybius.
The Jews thought themselves authorized to kill any Jew who
apostatized, and though they could not do injury to the Gen-
tiles, in whose country they sojourned, yet they were bound
to suffer them to perish, if they saw them in danger of death.
Hear their own words : " A Jew sees a Gentile fall into the
sea, let him by no means lift him out ; for it is written, Thou
shall not rise up against the blood of thy neighbour : — but this
is not thy neighbour.''' Maimon. This shows, that by neigh-
bour they understood a Jew ; one who was of the same blood
and religion with themselves.
Verse 44. Love your enemies'] This is the most sublime
piece of morality ever given to man. Has it appeared unrea-
sonable and absurd to some ? It has. And why ? Because
it is natural to man to avenge himself, and plague those who
plague him ; and he will ever find abundant excuse for his
conduct in the repeated evils he receives from others ; for
men are naturally hostile to each other. Jesus Christ designs
to make men happy. Now he is necessarily miserable who
hates another. Our Lord prohibits that only, which, from
its nature, is opposed to man's happiness. This is therefore
one of the most reasonable precepts in the universe. But
who can obey it ? None but he who has the mind of Christ.
But I have it not. Seek it from God ; it is that kingdom of
heaven which Christ came to establish upon earth. See on
chap. iii. 2. This one precept is a sufficient proof of the ho-
liness of the Gospel, and of the truth of the Christian religion.
Every false religion flatters man, and accommodates itself to his
pride and his passions. None but God could have imposed a
yoke so contrary to self-love ; and nothing but the supreme
eternal love can enable men to practise a precept so insup-
portable to corrupt nature.
Bless them that curse you] EvXoyene, give them good words
for their bad words. See the note on Gen. ii. 3.
Do good to them that hate you] Give your enemy every
proof that you love him. We must not love in tongue, but
in deed and in truth.
the unjust.
46 c For if ye love them which love
you, what reward have
publicans the same ?
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ye? do not even the
1 Pet. 2. 23. & 3. 9. b Job 25. 3. c Lake 6. 32.
Pray for them which despitefully use you] JLwyfiictgovTav, from
eTi against, and Apv$ Mars, the heathen god of war. Those
who are making continual war upon you, and constantly ha-
rassing and calumniating you. Pray for them — This is another
exquisitely reasonable precept. I cannot change that wicked
man's heart ; and while it is unchanged he will continue to
harass me : God alone can change it : then I must implore
him to do that which will at once secure the poor man's sal-
vation, and contribute so much to my own peace.
And persecute you] Aiaxovruv, those who press hard on and
pursue you with hatred and malice, accompanied with repeated
acts of enmity.
In this verse our Lord shows us that a man may be our,
enemy in three different ways.
First, in his heart, by hatred.
Secondly, in his words, by cursing or using direful impre-
cations (^Kxrxpa/icivovg) against us.
Thirdly, in his actions, by continually harassing and
abusing us.
He shows us also how we are to behave to those,
The hatred ofthefrst, we are to meet with love.
The cursings or evil words of the second, we are to meet
with good words and blessings.
And the repeated injurious acts of the third, we are to meet
with continual prayer to God for the man's salvation.
Verse 45. That ye may be the children of your Father] In-
stead of uiot children, some MSS. the latter Persic version,
and several of the primitive Fathers, read opoiot, that ye may
be like to or resemble your Father who is in heaven. This is
certainly our Lord's meaning. As a man's child is called hist
because a partaker of his own nature, so a holy person is said
to be a child of God, because he is a partaker of the divine
nature.
He maketh his sun to rise on the evil] " There is nothing
greater than to imitate God in doing good to our enemies.
All the creatures of God pronounce the sentence of condem-
nation on the revengeful : and this sentence is written by the
rays of the sun, and with the drops of rain, and indeed by all
the natural good things, the use of which God freely gives to
his enemies." If God had not loved us while we were his
enemies, we could never have become his children: and we
shall cease to be such, as soon as we cease to imitate him.
Verse 46. For if ye love them which love you] He who
loves only his friends, does nothing for God's sake. He whe
We must resemble
ST. MATTHEW.
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47 And if ye salute your brethren
only, what do ye more than others?
do not even the publicans so ?
» Gen. 17. 1. Lev. 11. 44. & 19. 2. Luke 6. 36. Col. 1. 28.
loves for the sake of pleasure or interest, pays himself. God has
no enemy which he hates but sin ; we should have no other.
The publicans] That is, tax-gatherers, reXavxi, from reXof, a
tax, and uii<>y.a.i, I buy or farm. A farmer or collector of the
taxes or public revenues. Of these there were, two classes ;
the Superior, who were Romans of the equestrian order ; and
the Inferior, those mentioned in the Gospels, who it appears
were mostly Jews.
This class of men was detestable among the Romans, the
Greeks, and the Jews, for their intolerable rapacity and ava-
rice. They were abhorred in an especial manner by the
Jews, to whom the Roman government was odious: these
assisting in collecting the Roman tribute, were considered as
betrayers of the liberties of their country, and abettors of
Jhose who enslaved it. They were something like the tithe
farmers in a certain country — a principal cause of the public
burthens and discontent. One quotation, of the many pro-
duced by Kypke, will amply show in what detestation they
were held among the Greeks.
Theocritus being asked, Which of the wild beasts were the
most cruel ? answered, Ev pet tois o^ea-ti. x^ktoi kxi Xeevris' ev S'e
t«<5 ircXeiriv, TEA12NA1 kxi trvxoipxvTxi. Bears and lions in the
mountains ; and tax-gatherers and calumniators, in cities.
Verse 47. And if ye salute your brethren only] Instead of
xhxQtvs brethren, upwards of one hundred MSS. and several
of them of great authority and antiquity, have <pi\»v; friends.
The Armenian, Slavonic, and Gothic versions, with the latter
Syriac. and some of the primitive Fathers, agree in this read-
ing. 1 scarcely know which to prefer ; as brother is more
conformable to the Jewish mode of address, it should be re-
tained in the text : the other reading, however, tends to con-
firm that of the Codex Grcevii on ver. 43.
On the subject of giving and receiving salutations in Asiatic
countries, Mr. Harmer, Observat. vol. ii. p. 327, &c. edit.
3 808, has collected much valuable information : the following
extract will be sufficient to elucidate our Lord's meaning.
Dr. Doddridge supposes that the salutation our Lord re-
fers to, Matt. v. 47. If ye salute your brethren only, what do
ye more than others ? do not even the publicans so ? means em-
bracing, though it is a different word. I would observe, that
it is made use of in the Septuagint to express that action of
endearment ; and which is made use of by an apocryphal
writer, (Ecclus. xxx. ] d.) whereas, the word we translate sa-
lute, is of a much more general nature: this, 1 apprehend,
arose from his being struck with the thought, that it could
never be necessary to caution his disciples, not to restrain the
our heavenly Father.
48 H a Be ye therefore perfect, even
b as your Father, which is in heaven,
is perfect.
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& 4. 12. James 1. 4. 1 Pet. 1. 15, 16. b Eph. 5. 1.
civilities of a common salutation to those of their own reli-
gious party. Juvenal, when he satirizes the Jews of the
apostolic age for their religious opinions, and represents them
as unfriendly, and even malevolent to other people ; Sat. xiv.
and when he mentions their refusing to show travellers the
way, Non rnonsirare vias, &c. or to point out to them where
they might find water to drink when thirsty with journeying,
takes no notice of their not saluting those of another nation ;
yet there is no reason to believe, from these words of Christ,
that many of them at least would not, and that even a Jewish
publican received no salutations from one of his own nation,
excepting brother publicans.
" Nor shall we wonder at this, or think it requisite to sup-
pose the word we translate salute, (xa-irxfyi&xi) and which cer-
tainly, sometimes at least, signifies nothing more than making
use of some friendly words upon meeting with people, must
here signify something more particular, since we find some
of the present inhabitants of the East seem to want this admo-
nition of our Lord. " When the Arabs salute one another,"
according to Niebuhr, " it is generally in these terms, Salam
aleikum, Peace be with you ; in speaking which words they
lay the right-hand on the heart. The answer is, Aleikum es-
saldm, With you be peace. Aged people are inclined to add
to these words, And the mercy and blessing of God. The Mo-
hammedans of Egypt and Syria never salute a Christian in
this manner ; they content themselves with saying to them,
Good day to you; or Friend, how do you do? The Arabs of
Yemen, who seldom see any Christians, are not so zealous
but that sometimes they will give them the Salam aleikum."
" Presently after he says : " For a long time I thought the
Mohammedan custom of saluting Christians, in a different
manner from that made use of to those of their own profes-
sion, was an effect of their pride and religious bigotry. I sa-
luted them sometimes with the Salam aleikum, and I had
often only the common answer. At length I observed in Nata-
lia, that the Christians themselves might probably be the cause,
that Mohammedans did not make the same return to their
civilities that they did to those of their own religion. For the
Greek merchants, with whom I travelled in that country, did
not seem pleased with my saluting Mohammedans in the Mo-
hammedan manner. And when they were not known to be
Christians, by those Turks whom they met with in their jour-
neying, (it being allowed Christian travellers, in those pro-
vinces, to wear a white turban, Christians in common being
obliged to wear the sash of their turbans, white striped with
blue, that banditti might take them at a distance for Turks,
Dr. Lightfoot on Courts of
and people of courage) they never answered those that ad-
dressed them with the compliment of Salam aleikum One
would Dot, perhaps, suspect that similar customs obtain in our
times, among Europeans : but I find that the Roman Catho-
lics of some provinces of Germany, never address the Protest-
ants that five among them with the compliment, Jesus Christ
be praised; and when such a thing happens by mistake, the
Protestants do not return it after the manner in use among
Catholics, For ever and ever, Amen I
" After this the words of our Lord in the close of the fifth of
Matthew, want no farther commentary. The Jews would not
address the usual compliment of Peace be to you, to either
heathens or publicans ; -the publicans of the Jewish nation
would use it to their countrymen, that were publicans, but
not to heathens ; though the more rigid Jews would not do
it to them, any more than to heathens ; our Lord required his
disciples to lay aside the moroseness of Jews, and express
more extensive benevolence in their salutations. There seems
to be nothing of embracing thought of in this case, though
that, doubtless, was practised anciently among relations, and
intimate friends, as it is among modern Asiatics."
If not to salute, be a heathenish indifference ; to hide hatred
under outward civilities, is a diabolic treachery. To pretend
much love and affection for those for whom we have neither —
to use towards them complimentary phrases, to which we
affix no meaning, but that they mean nothing, is highly of-
fensive in the sight of that God by whom actions are weighed
and words judged.
Do not — the publicans] T&avxi , — but ttiuxoi, heathens, is adopt-
ed by Griesbach, instead of reXmctt, on the authority of Codd.
Vatican, $• Bezee, and several others ; together with the Coptic,
Syriac later, and Syriac Jerusalem ; two Arabic, Persic, Sla-
vonic ; all the Itala but one ; Vulgate, Saxon, and several of
the primitive Fathers.
Verse 48. Be ye therefore perfect — as your Father] ' God
himself is the grand law, sole giver, and only pattern of the
perfection which he recommends to his children. The words
ate very emphatic, i<re<rfa ew vpas reMiat, Ye shall be therefore
perfect — ye shall be filled with the Spirit of that God whose name
is mercy, and whose nature is love. God has many imitators
of his power, independence, justice, &c. but few of his love,
condescension, and kindness. He calls himself love, to teach
us that in this consists that perfection, the attainment of which
he has made both our duty and privilege ; for these words
of our Lord include both a command and a promise.
" Can we be fully saved from sin in this world ?" is an
important question, to which this text gives a satisfactory
answer : " Ye shall be perfect as your Father whois in heaven
is perfect." — As in his infinite nature there is no sin, nothing
but goodness and love ; so in your finite nature there shall dwell
no sin, for the law of the spirit of life in Christ Jesus, shall
make you free from the law of sin and death, Rom. viii. 2.
God shall live in, fill, and rule your hearts ; and in what He
fills and influences, neither Satan nor sin can have any part.
CHAP. V, Judicature among the Jens.
If men, slighting their own mercies, cry out, This is impossible .
Whom does this arguing reprove ? — God, who on this ground,
has given a command, the fulfilment of which is impossible.
"But who can bring a clean out of an unclean thing?"
God Almighty — and however inveterate the disease of sin
may be, the grace of the Lord Jesus can fully cure it ; and
who will say, that he who laid down his life for our souls, will
net use his power completely to effect that salvation, which he
has died to procure. " But where is the person thus saved ?"
Wherever he is found who loves God with all his heart,
soul, mind, and strength ; and his neighbour as himself: and
for the honour of Christianity and its Author, may we not
hope there are many such in the church of God, not known
indeed by any profession of this kind which they make, but
by a surer testimony, that of uniformly holy tempers, piety to
God, and beneficence to man ?
Dr. Lightfoot is not perfectly satisfied with the usual mode
of interpreting the 22d verse of this chapter. I subjoin the
substance of what he says. Having given a general exposition
of the word brother, which the Jews understood as signifying
none but an Israelite — evades, which we translate is in danger
of, and what he shows the Jews used to signify, is exposed to,
merits, or is guilty of; and the word gehenna, hell-fire, which
he explains as I have done above, he comes to the three
offences, and their sentences.
The first is causeless anger, which he thinks too plain to
require explanation ; but into the two following he enters in
considerable detail :
" The second. Whosoever shall say to his brother, ' Racha,11
a nickname, or scornful title usual, which they disdainfully
put one upon another, and very commonly ; and therefore
our Saviour has mentioned this word, the rather because
it was of so common use among them. Take these few ex-
amples :
" A certain man sought to betake himself to repentance,
(and restitution.) His wife said to him, ' Rekah, if thou make
restitution, even thy girdle about thee is not thine own, &.c
Tanchum, fol. 5.'
" Rabbi Jochanan was teaching concerning the building of
Jerusalem with sapphires and diamonds, he. One of his
scholars laughed him to scorn. But afterward, being con-
vinced of the truth of the thing, he saith to him, ' Rabbi, do
thou expound, for it is fit for thee to expound : as thou
saidst, so have I seen it.' He saith to him, 'Rekah, hadst
thou not seen, thou wouldest not have believed, &c.' Midras
Tillin, fol. 38. col. 4.
"To what is the thing like ? To a king of flesh and blood,
who took to wife a king's daughter : he saith to her, ' Wait
and fill me a cup ;' but she would not : whereupon he was
angry, and put her away : she went, and was married to a
sordid fellow ; and he saith to her, ' Wait, and fill me a cup ;'
she said unto him, ' Rekah, I am a king's daughter, &c,'
Idem in Psalm exxxvii,
Dr. Lightfoot on the Comix of
ST. MATTHEW.
" A Gentile saith to an Israelite, « I have a choice dish for
thee to eat of.' He saith, ' What is it V He answers, ' Swine's
ilesh.' He saith to him, ' Rekah, even what you kill of clean
beasts, is forbidden us, much more this.' Tanchum, fol. 18.
col. 4.
" The third offence is to say to a brother, ' Thou fool,'
which how to distinguish from Racha, which signifies an
empty fellow, were some difficulty, but that Solomonis a good
dictionary here for us, who takes the term continually here
for a wicked wretch and reprobate, and in opposition to
spiritual wisdom, so that in the first clause, is condemned
causeless anger ; in the second, scornful taunting and reproach-
ing of a brother ; and in the last, calling him a reprobate and
wicked, or uncharitably censuring his spiritual and eternal
estate. And this last does more especially hit the Scribes and
Pharisees, who arrogated to themselves only to be called
a'DDn cliocamim, wise men, but of all others they had this
scornful and uncharitable opinion, " This people, that knoweih
not the law, is cursed." John vii. 49.
" And now for the penalties denounced upon these offences,
let us look upon them, taking notice of these two traditions of
the Jews, which our Saviour seems to face, and to contradict.
" 1st. That they accounted the command, Thou shall not
kill, to aim only at actual murder. So that in their collecting
the six hundred and thirteen precepts out of the law, they
understand that command to mean but this : ' That one should
not kill an Israelite,'' and accordingly they allotted this only
violation of it to judgments. Against this wild gloss and prac-
tice, he speaks in the first clause : Ye have heard it said, Thou
shah not kill, and he that killeth or committeth actual murder,
is liable to judgment, and ye extend the violation of that
command no further ; but 1 say to you, that causeless anger
against thy brother is a violation of that command, and even
that maketh a man liable to judgment.
" 2d. They allotted that murder only to be judged by the
council or Sanhedrin, that was committed by a man in propria
persona, let them speak their own sense, &c. Talm. in San-
hedrin, per. 9.
"Any one that kills his neighbour with his hand, as if he
strike him with a sword, or with a stone that kills him,
or strangle him till he die, or burn him in the fire, seeing
that he kills him aDy how in his own person, lo ! such an one
must be put to death by the Sanhedrin : but he that hires
another to kill his neighbour, or that sends his servants, and
they kill him, or that violently thrusts him before a lion, or
the like, and the beast kills him : any one of these is a
ihedder of blood, and the guilt of shedding of blood is upon
him, and be is liable to death by the hand of Heaven, but he
is not to be put to death by the Sanhedrin. And whence is
the proof that it must be thus ? Because it is said, He that
sheddeth man's blood, by man shall his blood be shed. This is
he that slays a man himself and not by the hand of another.
Your blood of your lives will I require. This is he that slays
himself. At the hand of every beast will I require it. This is
Judicature among the Jews,
he that delivers up his neighbour before a beast to be rent in
pieces. At the hand of man, even at the hand of every man's
brother, will I require the life of man. This is he that hires
others to kill his neighbour : In this interpretation, requiring, is
spoken of all the three, behold their judgment is delivered over
to Heaven (or God.) And all these manslayers and the like,
who are not liable to death by the Sanhedrin ; if the king of
Israel will slay them by the judgment of the kingdom, and
the law of nations, he may, &c." Maym. ubi supr. per. 2.
" You may observe in these wretched traditions a twofold
killing, and a twofold judgment : a man's killing another in
his own person, and with his own hand, and such an one
liable to the judgment of the Sanhedrin, to be put to death by
them, as a murderer ; and a man that killed another by proxy ;
not with his own hand, but hiring another to kill him, or
turning a beast or serpent upon him to kill him. This man
is not to be judged and executed by the Sanhedrin, but
referred and reserved only to the judgment of God. So that
we see plaiulj from hence, in what sense the word judgment
is used in the latter end of the preceding verse, and the first
clause of this, namely, not for the judgment of any one of the
Sanhedrins, as it is commonly understood, but for the judg-
ment of God. In the former verse, Christ speaks their sense,
and in the first clause of this, his own, in application to it.
Ye have heard it said, that any man that kills is liable to the
judgment of God ; but I say unto you, that he that is but
angry with his brother without a cause, is liable to the judg-
ment of God. You have heard it .said, that he only that
commits murder with his own hand, -is liable to the council,
or Sanhedrin, as a murderer ; but I say unto you, that he that
but calls his brother Racha, as common a word as ye make it,
and a thing of nothing, he is liable to be judged by the
Sanhedrin.
" Lastly, he that saith to his brother, Thou fool, wicked
one, or cast-away, shall be in danger of hell-fire, evcx^ £<s
ytaiu.1 sr^as. There are two observable things in the words.
The first is the change of case from what was before ; there it
was said r»i x^tret rep crvvefytuj, but here, en yievmv. It is but
an emphatical raising of the sense, to make it the more feeling,
and to speak home. He that saith to his brother, Raka,
shall be in danger of the council ; but he that says, Thou
fool, shall be in danger of a penalty even to hell-fire.
And thus our Saviour equals the sin and penalty in a very just
parable. In just anger, with God's just anger and judgment ;
public reproach, with public correction by the council ; and
censuring for a child of hell, to the fire of hell.
" 2d. It is not said t/« wg yienm, To the fire of hell,
but sis yeenxv irvgos, To a hell of fire ; in which expression he
sets the emphasis still higher. And besides the reference to
the valley of Hinnom, he seems to refer to that penalty used
by the Sanhedrin of burning : the most bitter death that
they used to put men to : the manner of which was thus :
They set the malefactor in a dunghill up to the knees : and
they put a towel about his neck, and one pulled one way.,
Hypocrisy to be avoided
and another the opposite, till, by thus strangling him, they
forced him to open his mouth. Then they poured boiling lead
into his mouth, which went down into his belly, and so burnt
his bowels. Talm. in Sanhedrin per. 7.
" Now, having spoken in the clause before, of being
CHAP. VI. in almsgiving.
judged by the Sanhedrin, whose most terrible penalty was
this burning, he doth in this clause raise the penalty higher ;
namely, of burning in hell : not with a little scalding lead, but
even with a hell of fire.''' It is possible that our Lord might
have reference to such customs as these.
CHAPTER VI.
Of almsgiving, 1 — 5. Of prayer, 6 — 8. The Lord? s prayer or model, according to which Christians should pray.
9 — 13. Of forgiveness, 14, 15. Of fasting, 16, 17. Of laying up treasures, 18 — 21. Of the single eye, 22,
23. The impossibility of serving two masters, 24. Of contentment and confidence in the divine providence, 25 —
32. Directions about seeking the kingdom of God, 33, 34.
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TAKE heed that ye do not your
aalms before men, to be seen of
them : otherwise ye have no reward
of your Father which is in heaven.
* Or, righteousness. Deut. 24. 13. Ps. 112. 9. Dan. 4. 27. 2 Cor. 9.9, 10.
b Or, with.
NOTES ON CHAP. VI.
Verse 1. That ye do not your alms~\ AiKxuxrvvtiv vftav (tx>
7roisiv, perform not your acts of righteousness — such as alms-
giving, fasting, and prayer, mentioned immediately nftp.r. In-
stead of £ixctit><rvvijv, riglffiiousness, or acts of righteousness, the
reading in the text, t«Wlyich has been commonly received, is
eXeypos-vviiv, alms. But me first reading has been inserted in
several editions, and is supported by the Codd. Vatican and
Bezce, some others, and several versions, all the Itala except
one, and the Vulgate. The Latin Fathers havejustitiarn, a word
of the same meaning Mr. Gregory has amply proved, npnv
tsidekah, righteousness, was a common word for alms among the
Jews. Works, 4to. p. 58. 1671. R. D. Kimchi says, that npTi
tsidekah, Isai. lix. 14. means almsgiving : and the phrase }1"U
npnv natan tsidekah, is used by the Jews to signify the giving
of alms. The following passage from Dr. Lightfoot shows that
it was thus commonly used among the Jewish writers :
" It is questioned," says he, " whether Matthew writ
EAejjftoo-wsjv, alms, or Amcttorvvw, righteousness. I answer,
" I. That our Saviour certainly said npl¥ tsidekah, righte-
ousness, (or, in Syriac, xnpnt zidkatha) I make no doubt at
all ; but, that that word could not be otherwise understood by
the common people than of alms, there is as little doubt to be
made. For although the word npl¥ tsidekah, according to the
idiom of the Old Testament, signifies nothing else than righte-
ousness : yet now, when our Saviour spoke these words, it
signified nothing so much as alms.
" II. Christ used also the same word NHptT zidkatha,
righteousness, in the three verses next following, and Matthew
used the word e^iti^os-wii, alms : but by what right, I beseech
2 Therefore c when thou doest thine
alms, d do not sound a trumpet before
thee as the hypocrites do, in the syna-
gogues and in the streets, that they may have
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Rom. 12. 8. d Or, cause not a trumpet to be sounded. Prov. 20. 6.
you, should he call it hxxtotrvvw, righteousness, in the first
verse, and s^mttovwuv, alms, in the following ; when Christ
every where used one and the same word ? Matthew might
not change in Greek, where our Saviour had not changed in
Syriac : therefor© we must say that the Lord Jesus used the
word npt¥ tsidekah, or xnpiT zidkatha, in these four first
verses ; but that, speaking in the dialect of common people,
he was understood by the common people to speak of alms.
Now they called alms by the name of righteousness, for the
Fathers of the traditions taught, and the common people be-
lieved, that alms contributed very much to justification. Hear
the Jewish chair in this matter — For one farthing given to a
poor man in alms, a man is made partaker of the beatific
vision: where it renders these words, Psal. xvii. 15. I shall
behold thy face in righteousness, after this manner, / shall be-
hold thy face, because of alms. Bava Bathra.
" This money goethfor alms, that my sons may live, and that
I may obtain the world to come. Bab. Rosh. Hashshanah.
" A man's table now expiates by alms, as heretofore the altar
did by sacrifice. Beracoth.
" \f you afford alms out of your purse, God will keep you
from all damage and harm. Hieros. Peah.
" Monobazes the king bestowed his goods liberally upon the
poor, and had these words spoken to him by his kinsmen and
friends — ' Your ancestors increased both their own riches, and
those that were left them by their fathers ; but you waste both
your own and those of your ancestors.' To whom he answered —
' My fathers laid up their wealth on earth : I lay up mine in
heaven. As it is written, Truth shall flourish out of the earth,
but Righteousness shall look down from heaven. My fathers
Alms must be given
ST. MATTHEW.
A. M
4031.
A. D
27.
An. Olymp.
CCI.
3.
a gl°ry °f men* Verily, I say unto you,
They have their reward.
3 But when thou doest alms, let not
* 2 Kings 10. 16.
laid up treasures that bear no fruit, but I lay up such as bear
fruit. As it is said, It shall be well with the just, for they
shall eat the fruit of their own works. My fathers treasured
tip, when power was in their hands ; but I where it is not. As
it is said, Justice and judgment is the habitation of his
throne. My fathers heaped up for others ; I for myself. As
it is said, And this shall be to thee for righteousness. They
sctaped together for this world ; I for the world to come. As
it is said, Righteousness shall deliver from death :' Ibid, these
things are also recited in the Babylonian Talmud.
" You see plainly in what sense he understands righteous-
ness, namely, in the sense of alms : and that sense not so
much framed in his own imagination, as in that of the whole
nation, and which the Royal Catechumen had imbibed from
the Pharisees his teachers.
" Behold the justifying and saving virtue of alms from the
very work done according to the doctrine of the Pharisaical
chair ! And hence, the opinion of this efficacy of alms so
far prevailed with the deceived people, that they pointed out
alms by no other name (confined within one single word)
than nptX tsidekah, righteousness. Perhaps those words of
our Saviour are spoken in derision of this doctrine. Yea,
give those things which ye have in alms, and behold, all things
shall be clean to you, Luke xi. 41. With good reason indeed
exhorting them to give alms ; but yet withal striking at the
covetousness of the Pharisees, and confuting their vain opinion
of being clean by the washing of their hands from their own
opinion of the efficacy of alms. As if he had said, " Ye
assert that alms justifies and saves, and therefore ye call it by
the name of righteousness ; why therefore do ye affect clean-
ness by the washing of hands ; and not rather by the per-
formance of charity." Lightfoot's Works, Vol. II. p. 153.
Before men] Our Lord does not forbid public almsgiving,
fasting, and prayer, but simply censures those vain and
hypocritical persons who do these things publicly, that they
may be seen of men, and receive from them the reputation of
saints, &c.
Verse 2. Therefore when thou doest thine ahns] In the first
verse the exhortation is general ; Take ye heed. In this verse
the address is pointed — and Taou — man — woman — who rcad-
est — hearest.
Do not sound a trumpet] It is very likely that this was li-
terally practised among the Pharisees, who seemed to live
on the public esteem, and were excessively self-righteous and
vain. Having something to distribute by way of alms, it is
very probable they caused this to be published by blowing a
without ostentation
thy b left hand know what thy right
hand doeth :
4 That thine alms may be in secret :
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b Psal. 44. 21. 2 Cor. 9. 7.
trumpet or horn, under pretence of collecting the poor ; though
with no other design than to gratify their own ambition.
There is a custom in the East not much unlike this. " The
derveeshes carry horns with them which they frequently blow
when any thing is given to them, in honour of the donor. It
is not impossible that some of the poor Jews who begged
alms might be furnished like the Persian derveeshes, who are
a sort of religious beggars, and that these hypocrites might
be disposed to confine their almsgiving to those that they
knew would pay them this honour." Harmer's Observat
vol. i. p. 474.
It must be granted, that in the Jewish writings there is no
such practice referred to as that which I have supposed above,
viz. blowing a trumpet to gather the poor, or the poor blow-
ing a horn when relieved. Hence some learned men have
thought that the word "I31t8> shopher, a trumpet, refers to the
hole in the public alms chest, into which the money was
dropped which was allotted for the service of the poor. Such
holes, because thpy were wide at one end and grew gradually
narrow towards the other, were actually termed misit? sho-
pheroth, trumpets, by the Rabbins ; TSOhis Schoetgen furnishes
several examples. An ostentatious man, who wished to at-
tract the notice of those around him, would throw in his
money with some force into these trumpet-resembling holes,
and thus he might be said "iBItP, «A«^i», to sound the trum-
pet. The Jerusalem Gemara, Tract Shekalim, describes these
ni131ty shopheroth thus — These trumpet holes were crooked, nar-
row above and wide below, in order to prevent fraud. As our
Lord only uses the words, w THMrirys, it may be tantamount
to our term jingle. Do not make a public ostentatious jingle
of that money which you give to public charities. Pride and
hypocrisy are the things here reprehended. The Pharisees,
no doubt, felt the weight of the reproof.
Works of charity and mercy should be done as much in
private as is consistent with the advancement of the glory of
God, and the effectual relief of the poor.
In the synagogues and in the streets] That such chests or
boxes for receiving the alms of well-disposed people, were
placed in the synagogues, we may readily believe ; but what
were the streets ? Schoetgen supposes that courts or avenues
in the temple and in the synagogues may be intended — places
where the people were accustomed to walk, for air, amuse-
ment, &c. for it is not to be supposed that such chests were
fixed in the public streets.
They have their reward] That is, the honour and esteem
of men which they sought. God is under no obligation to
Hypocrisy to be
a. m. 403i. anci thv Father which seeth in se-
A. D- 27. *
An! oiymp. cret, himself a shall reward thee open-
ed. 3. ' r
\y.
5 H And when thou prayest, thou shalt not
be as the hypocrites are : for they love to pray
standing in the synagogues and in the corners
of the streets, that they may be seen of men.
An. Olyrnp.
CGI. 3.
CHAP. VI. avoided in prayer
Verily, I say unto you, They have aaMd42°7'
their reward.
6 But thou, when thou prayest, b en
ter into thy closet, and when thou hast shut
thy door, pray to thy Father which is in secret :
and thy Father, which seeth in secret, shall re-
ward thee openly.
a Luke 14. 14.
them — they did nothing with an eye to his glory, and from
him they can expect no recompense. They had their re-
compense in this life ; and could expect none in the world
to come.
Verse 3. Let not thy left hand know] In many cases, works
of charity must be hidden from even our nearest relatives,
who if they knew, would hinder us from doing what God has
given us power and inclination to perform. We must go
even farther : and conceal them as far as is possible from our
selves, by not thinking of them, or eyeing them with com-
placency. They are given to God, and should be hidden in
Him.
Verse 4. Which seeth in secret] We should ever remember
that the eye of the Lord is., upon us, and that he sees not only
the act, but also every motive that led to it.
Shall reward thee openly.] Will give thee the fullest proofs
of his acceptance of thy work of faith and labour of love,
by encreasing that substance which, for his sake, thou sharest
with the poor ; and will manifest his approbation in thy own
heart, by the witness of his Spirit.
Verse 5. And when thou prayest] Otxi v^otiv^. U^oc-iv^
prayer, is compounded of sr^o? with, and ivyp a vow, because
to pray right, a man binds himself to God as by a vow, to
live to his glory, if he will grant him his grace, &.c. Evxopcii
signifies to pour out prayers or vows, from ev well, and %ea 1
■pour out ; probably alluding to the offerings or libations which
were poured out before, or on the alter. A proper idea of
prayer is, a pouring out of the soul unto God, as a free-will
offering, solemnly and eterally dedicated to him, accompa-
nied with the most earnest desire that it may know, love, and
serve him alone. He that comes thus to God will ever be
heard and blessed. Prayer is the language of dependence ;
he who prays not, is endeavouring to live independently of
God : this was the first curse, and continues to be the great
curse of mankind. In the beginning Satan said, Eat this
fruit ; ye shall then be as God : i. e. ye shall be independ-
ent : the man hearkened to his voice, sin entered into the
world, and notwithstanding the full manifestation of the
deception, the ruinous system is still pursued ; man will,
if possible, live independently of God ; hence he either
b 2 Kings 4. 33.
prays not at all, or uses the language without the spirit of
prayer.
Tliou shalt not be as the hypocrites] Yiroxgircu. From vara
under, and xgtvoftcti to be judged, thought : properly a stage-
player, who acts under a mask, personating a character dif-
ferent from his own ; a counterfeit, a dissembler: one who
would be thought to be different from what he really is. A
person who wishes to be taken for a follower of God, but who
has nothing of religion except the outside.
Love to pray standing in the synagogues and in the corners of
the streets] The Jewish phylacterical prayers were long, and
the canonical hours obliged them to repeat these prayers
wherever they happened to be ; and the Pharisees, who were
full of vain glory, contrived to be overtaken in the streets by
the canonical hour, that they might be seen by the people,
and applauded for their great and conscientious piety. See
Lightfoot. As they had no piety but that which was outward,
they endeavoured to let it fully appear, that they might make
the most of it among the people. It would not have answer-
ed their end to kneel before God, for then they might have
been unnoticed by men ; and consequently have lost that re-
ward which they had in view : viz. the esteem and applause
of the multitude.
Verse 6. But thou, when thou prayest] This is a very im-
pressive and emphatic address. But thou ! whosoever thou
art, Jew, Pharisee, Christian — enter into thy closet. Prayer
is the most secret intercourse of the soul with God, and as it
were the conversation of one heart with another. The world
is too profane and treacherous to be of the secret. We
must shut the door against it : endeavour to forget it, with all
the affairs which busy and amuse it. Prayer requires retire-
ment, at least of the heart ; for this may be fitly termed
the closet in the house of God, which house the body of
every real Christian is, 1 Cor. iii. 16. To this closet we
ought to retire even in public prayer, and in the midst of
company.
Reward thee openly.] What goodness is there equal to this
of God ! to give not only what we ask, and more than we ask,
but to reward even prayer itself ! How great advantage is it
to serve a prince who places prayers in the number of ser-
Directions concerning prayer.
7 But when ye pray, a use not vain
the heathen do : b for
they think that they shall be heard for
their much speaking.
8 Be not ye therefore like unto them : for your
ST. MATTHEW.
A. M. 4031,
A. D. 27.
Anccily3mp' repetitions, as
Eccles. 5. 2. Ecclus. 7. 14. b 1 Kings 18. 26, 29.
vices, and reckons to his subjects, account, even their trust
and confidence in begging all things of him !
Verse 7. Use not vain repetitions] My (SctTToXoyvo-yTe. Suidas
explains this word well ; " iroXvhoyict, much speaking, from one
Battus, who made very prolix hymns, in which the same idea
frequently recurred." " A frequent repetition of awful and
striking words may often be the result of earnestness and fer-
vour. See Dan. ix. 3— 20. but great length of prayer, which
will of course involve much sameness and idle repetition,
naturally creates fatigue and carelessness in the worshipper,
and seems to suppose ignorance or inattention in the Deity ;
a fault against which our Lord more particularly wishes to
secure them." See ver. 8. This judicious note is from the
late Mr. Gilbert Wakefield, who illustrates it with the fol-
lowing quotations from the Heautontimorumenos of Terence,
Ohe ! jam desine Deos, uxor, gratulando obtundere,
Tuam esse inventam gnatam : nisi illosex tuo iNGENiojudicas,
Ut nil credas intelligere, nisi idem dictum sit centies.
" Pray thee, wife, cease from stunning the gods with thanks-
givings because thy child is in safety ; unless thou judgest of
them from thyself, that they cannot understand a thing, un-
less they are told of it a hundred times." Heaut. ver. 880.
Prayer requires more of the heart than of the tongue. The
eloquence of prayer consists in the fervency of desire, and the
simplicity of faith. The abundance of fine thoughts, studied
and vehement motions, and the order and politeness of the ex-
pressions, are things which compose a mere human harangue,
not an humble and Christian prayer. Our trust and con-
fidence ought to proceed from that which God is able to do
in us, and not from that which we can say to him. It is
abominable, says the Hedayah, that a person offering up
prayers to God, should say, " I beseech thee, by the glory of
thy heavens!" or, " by the splendour of thy throne !" for a
style of this nature would lead to suspect that the Almighty
derived glory from the heavens : whereas the heavens are
created, but God with all his attributes is eternal and inimit-
able. Hedayah, vol. iv. p. 121.
This is the sentiment of a Mohammedan ; and yet for this
vain repetition, the Mohammedans are peculiarly remarkable ;
they often use such-words as the following :
The Lord's prayer,
Father knoweth what tilings ye have A^MD427h
need of, before ye ask him. Arccily3lp
9 After this manner therefore pray
ye : c Our Father which art in heaven, Hallowed
be thy name.
Psal. 33. 15. & 115. 3. Luke 11. 2, &c. Rom. 8. 14, 15.
O God, O God, O God, O God !— O Lord, O Lord, O Lord,
O Lord ! — O living, O immortal, O living, O immortal, O liv-
ing, O immortal, O Jiving, O immortal ! — O Creator of the
heavens and the earth ! — Othou who art endowed with Majesty
and authority, O wonderful, &c. I have extracted the above
from a form of prayer used by Tipoo Sahib, which I met with
in a book of devotion ; in which there were several prayers
written with his own hand, and signed with his own name.
Of this vain repetition in civil matters among the Jews, maDy
instances might be given, and not a few examples might be
found among Christians. The heathens abounded with them :
see several quoted by Lightfoot. — Let the parricide be drag-
ged! We beseech thee, Augustus, let the parricide be dragged.'
This is the thing we ask, let the parricide be dragged ! Hear
us, Ccesar ; let the false accusers be cast to the lion ! Hear
us, Ccesar, let the false accusers be condemned to the lion !
Hear us Cozsar, &c. It was a maxim among the Jews, that
" he who multiplies prayer, must be heard." This is correct,
if it onty imply perseverance in supplication : but if it be used
to signify the multiplying of words, or even forms of prayer,
it will necessarily produce the evil which our Lord repre-
hends : Be not as the heathen — use not vain repetitions, &c.
As the heathen'] The Vatican MS. reads uttok^itcii, like the
hypocrites. Unmeaning words, useless repetitions, and com-
plimentary phrases in prayer, are in general the result of
heathenism, hypocrisy, or ignorance.
Verse 8. Your Father knoweth what things ye have need of]
Prayer is not designed to inform God, but to give man a sight
of his misery ; to humble his heart, to excite his desire, to in-
flame his faith, to animate his hope, to raise his soul from earth
to heaven, and to put him in mind that there is his Father,
his country, and inheritance.
In the preceding verses we may see three faults, which our
Lord commands us to avoid in prayer :
1st. Hypocrisy. Be not as the hypocrites, ver. 5.
2dly. Dissipation. Enter into thy closet, ver. 6.
3dly. Much speaking, or unmeaning repetition. Be
not like the heathens, ver. 7.
Verse 9. After this manner therefore pray ye] Forms of
prayer were frequent among the Jews ; and every public
teacher gave one to his disciples. Some forms were drawn
out to a considerable length, and from these abridgments were
made : to the latter sort the following prayer properly belongs,
The Lord's prayei
10 Thy
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An. Olymp.
CCI. 3.
will be done
heaven.
come. a Thy
i earth, bas it is
kingdom
CHAP. VI.
11 Give us this day our e daily bread.
12 And d forgive us our debts, as we
forgive our debtors.
in
>Ch. 26. 39,42. Acts 21. 14.
-t> Ps. 103. 20, 31.
continued.
A. M. 4031.
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An. Olymp
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and consequently, besides its own very important use, it is a
plan for a more extended devotion. What satisfaction is it to
learn from God himself, with what words, and in what manner
he would have us to pray to him, so as not to pray in vain !
A king, who himself draws up the petition which he allows to
be presented to himself, has doubtless the fullest determination
to grant the request. We do not sufficiently consider the
value of this prayer ; the respect and attention which it re-
quires, the preference to be given to it, its fulness and perfec-
tion, the frequent use we should make of it, and the spirit
which we should bring With it. "Lord, teach us how to
pray !" is a prayer necessary to prayer : for unless we are
divinely instructed in the manner, and influenced by the spirit
of true devotion, even the prayer taught us by Jesus Christ
may be repeated without profit to our souls.
Our Father] It was a maxim of the Jews, that a man should
not pray alone, but join with the church ; by which they
particularly meant that he should, whether alone or with the
synagogue, use the plural number, as comprehending all the
followers of God. Hence, they say, Let none pray the short
prayer, i. e. as the gloss expounds it, the prayer in the singu-
lar, but in the plural number. See Lightfoot on this place.
This prayer was evidently made in a peculiar manner for the
children of God. And hence we are taught to say, not my Fa-
ther, but our Father. The heart, says one, of a child of God is
a brotherly heart, in respect of all other Christians : it asks no-
thing but in the spirit of unity, fellowship, and Christian cha-
rity; desiring that for its brethren, which it desires for itself.
The word Father, placed here at the beginning of this
prayer, includes two grand ideas, which should serve as a
foundation to all our petitions : 1st. That tender and respect-
ful love which we should feel for God, such as that which
children feel for their fathers. 2dly. That strong confidence
in God's love to us, such as fathers have for their children.
Thus all the petitions in this prayer stand in strictest refer-
ence to the word father ; the first three referring to the love
see have for God; and the three last, to that confidence which
we have in the love he bears to us.
The relation we stand in to this first and best of beings,
dictates to us reverence for his person, zeal for his honour,
obedience to his will, submission to his dispensations and chas-
tisements, and resemblance to his nature.
Which art in heaven] The phrase O'DBOt? U"3X abinu she-
boshemayim, our Father who art in heaven, was very common
among the ancient Jews ; and was used by them precisely
in the same sense as it is used here by our Lord.
c See Job 23. 12. Prov. 30. 8. d CIi. 18. 21, &c.
This phrase in the Scriptures, seems used to express:
1st. His omnipresence. The heavens of heavens cannot con-
thin thee. 1 Kings viii. 27. that is, Thou fillest immensity.
2dly. His majesty and dominion over his creatures. Art
thou not God in heaven, and rulest thou not over all the kingdoms
of the heathen? 2 Chron. xx. 6.
3dly. His power and might. Art thou not God in heaven,
and in thy hand is there not power and might, so that no creature
is able to withstand thee ? 2 Chron. xx. 6. Our God is in
heaven, and hath done whatsoever he pleased. Psal. cxv. 3.
4thly. His omniscience. The Lord's throne is in heaven,
his eyes behold, his eye-lids try the children of men. Psal. xi. 4.
The Lord looketh down from heaven, he beholdeth all the sons of
men. Psal. xxxiii. 13 — 15.
5thly. His infinite purity and holiness. Look down from
thy holy habitation, fyc. Deut. xxvi. 15. Thou art the high and
lofty One, who inhabileth eternity, whose name is holy. Isai.
lvii. 15.
Hallowed] Ayicca-^ra. xyiccga- from a, negative, and ysj, the
earth, a thing separated from the earth, or from earthly pur-
poses and employments. As the word sanctified, or hallowed,
in Scripture is frequently used for the consecration of a thing
or person to a holy use or office, as the Levites, first-born,
Tabernacle, Temple, and their utensils, which were all set apart
from every earthly, common, or profane use ; and employed
wholly in the service of God, so the Divine Majesty may be
said to be sanctified by us, in analogy to those things, viz.
when we separate him from, and in our conceptions and de-
sires, exalt him above earth, and all things.
Thy name] That is, God himself, with all the Attributes of
his Divine Nature— his Power, Wisdom, Justice, Mercy, &c.
We hallow God's name, 1st. With our lips, when all our
conversation is holy, and we speak of those things which are
meet to minister grace to the hearers.
2dly. In our thoughts, when we suppress every rising evil,
and have our tempers regulated by his grace and Spirit.
3dly. In our lives, when we begin, continue, and end our
works to his glory. If we have an eye to God in all we per-
form, then every act of our common employment will be an
act of religious worship.
4thly. In our families, when we endeavour to bring up our
children in the discipline and admonition of the Lord ; instruct-
ing also our servants in the way of righteousness.
5thly. In a particular calling or business, when we separate
the falsity, deception, and lying, commonly practised, from it •
buying and selling, as in the sight of the holy and just God,
ST. MATTHEW.
The Lord's prayer
Vd1"31 13 a And lead us not into tempta-
A'ccr'y3mp' t'on' but b deliver us from evil :
c por thine is the kingdom, and
concluded.
Ch. 26. II. Luke. 22. 40, 46. 1 Cur. 10. 13. 2 Pet. 2. 9. Rev. 3. 10.
" John 17. 15. c 1 Chron. 29. II.
Verse 10. Thy kingdom come.] The ancient Jews scrupled
not to say : He prays not at all, in whose prayers there is no
mention of the kingdom of God. Hence, they were accustomed
to say, " Let him cause his kingdom to reign, and his redemp-
tion to flourish : and let the Messiah speedily come and deliver
his people."
The universal sway of the sceptre of Christ : — God has
promised that the kingdom of Christ shall be exalted above
all kingdoms. Dan. vii. 14—27. That it shall overcome all
others, and be at last the universal empire. Isai. ix. 7. Con-
nect this with the explanation given of this phrase, ch. iii. 2.
Thy will be done] This petition is properly added to the
preceding, for when the kingdom of righteousness, peace, and
joy, in the Holy Spirit, is established in the heart, there is then
an ample provision made for the fulfilment of the Divine will.
The will of God is infinitely good, wise, and holy : to have
it fulfilled in and among men, is to have infinite goodness, wis-
dom, and holiness, diffused throughout the universe ; and earth
made the counterpart of heaven.
As it is in heaven.] The Jews maintained, that they were
the angels of God upon earth, as those pure spirits were angels
of God in heaven ; hence they said, " As the angels sanctify
the Divine name in heaven, so the Israelites sanctify the
Divine name upon earth." See Schoetgen.
Observe, 1st. The salvation of the soul is the result of too
wills conjoined : the will of God, and the will of man. If God
will not the salvation of man, he cannot be saved : If man will
not the salvation God has prepared for him, he cannot be de-
livered from his sins. 2dly. This petition certainly points
out a deliverance from all sin ; for nothing that is unholy can
consist with the divine will, and if this be fulfilled in man,
surely sin shall be banished from his soul. 3dly. This is
further evident from these words, as it is in heaven: i. e. as
the angels do it : viz. with all zeal, diligence, love, delight, and
perseverance. 4thly. Does not the petition plainly imply, we
may live without sinning against God ? Surely the holy angels
never mingle iniquity with their loving obedience ; and as our
Lord teaches us to pray, that we do his will here, as they do it
in heaven ; can it be thought he would put a petition in our
mouths, the fulfilment of which was impossible ? 5thly. This
certainly destroys the assertion : " There is no such state of
purification to be attained here, in which it may be said, the
soul is redeemed from sinful passions and desires,'" for it is on
Earth, that we are commanded to pray that this will, which is
our sanctification, may be done. 6thly. Our souls can never
be truly happy, till our Witts be entirely subjected to, and be-
the power, and the glory, for ever
Amen.
14 IT dFor if ye forgive men their
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d Ecclus. 28. 1, &c. Mark II. 25, 26. Eph. 4. 32. Col. 3. 13.
come one with the will of God. 7thly. How can any person
offer this petition to his Maker, who thinks of nothing less
than the performance of the will of God, and of nothing more
than doing his own ?
Some see the mystery of the Trinity in the three preceding
petitions. The first being addressed to the Father, as the
source of all holiness. The second, to the Son, who esta-
blishes the kingdom of God upon earth. The third, to the
Holy Spirit, who by his energy works in men to will and to
perform.
To offer these three petitions with success at the Throne
of God, three graces, essential to our salvation, must be
brought into exercise ; and, indeed, the petitions themselves
necessarily suppose them. Faith, Our Father — for he that
cometh to God, must believe that he is.
Hope, Thy kingdom come — For this grace has for its object
good things to come.
Love, Thy will be done — For love is the incentive to, and
principle of, all obedience to God, and beneficence to man.
Verse 11. Give us this day our daily bread] The word
tiriova-iM has greatly perplexed critics and commentators. I
find upwards of thirty different explanations of it. It is found
in no Greek writer before the Evangelists, and Origen says ex-
pressly, that it was formed by them, «AA' ioucs we7rX*a-i*i wo
rm ivcvyyebtcrTM. The interpretation of Theophylact, one of
the best of the Greek Fathers, has ever appeared to me to be
the best, Apres en tjj ot/ovas x»t <rv<rr*<rei ^pcuv cevrapKite, Bread,
sufficient for our substance or support, i. e. That quantity of
food which is necessary to support our health and strength, by
being changed into the substance of our bodies. Its composi-
tion is of tni and ova-ice, proper or sufficient for support. Mr.
Wakefield thinks it probable, that the word was originally
written eirt cvtri**, which coalesced by degrees, till they be-
came the tTicva-Kit of the MSS. There is probably an allusion
here to the custom of travellers in the East, who were wont
to reserve a part of the food given them the preceding even-
ing to serve for their breakfast or dinner the next day. But as
this was not sufficient for the whole day, they were therefore
obliged to depend on the providence of God for the additional
supply. In Luke xv. 12, 13. evc-ia, signifies, what a person
has to live on ; and nothing can be more natural than to un-
derstand the compound emovc-ics, of that additional supply
which the traveller needs to complete the provision neces-
sary for a day's eating, over and above what he had then in
his possession. See Harmer.
The word is so very peculiar and expressive, and seems to
We must forgive those
trespasses, your heavenly Father will
also forgive you :
15 But a if ye forgive not men their
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CHAP. VI. who trespass against us
trespasses, neither will your Father
forgive your trespasses.
16 Moreover b when ye fast, be not,
a Cli. 18. 35. Jam. 2. 13.
have been made on purpose by the Evangelists, that more than
merely bodily nourishment seems to be intended by it. In-
deed, many of the primitive fathers understood it as compre-
hending that daily supply of grace which the soul requires to
keep it in health and vigour : he who uses the petition would
do well to keep both in view. Observe, 1 . God is the Author
and Dispenser of all temporal as well as spiritual good. 2. We
have merited no kind of good from his hand, and therefore
must receive it as a free gift: give us, &c. We must depend
on him daily for support ; we are not permitted to ask any
thing for to-morrow : give us to-day. 4. That petition of the
ancient Jews is excellent : " Lord, the necessities of thy
people Israel are many, and their knowledge small, so that
they know not how to disclose their necessities : Let it be thy
good pleasure to give to every man what sufficeth for food 1"
Thus they expressed their dependence, and left it to God to
determine what was best and most suitable. We must ask only
that which is essential to our support, God having promised
neither luxuries nor superfluities.
Verse 12. And forgive us our debts] Sin is represented
here under the notion of a debt, and as our sins are many, they
are called here debts. God made man that he might live to his
glory, and gave him a law to walk by ; and if, when he does
any thing that tends not to glorify God, he contracts a debt
with Divine Justice, how much more is he debtor when he
breaks the law by actual transgression. It has been justly ob-
served, "All the attributes of God are reasons of obedience
to man ; those attributes are infinite : every sin is an act of
ingratitude, or rebellion, against all these attributes ; there-
fore sin is infinitely sinful."
Forgive ns. — Man has nothing to pay : if his debts are not
forgiven, they must stand charged against him for ever ; as he
is absolutely insolvent. Forgiveness, therefore, must come
from the free mercy of God in Christ : and how strange is it,
we cannot have the old debt cancelled, without (by that very
means,) contracting a new one, as great as the old ! but the
credit is transferred from Justice to Mercy. While sinners,
we are in debt to infinite Justice ; when pardoned, in debt to
endless Mercy : and, as a continuance in a state of grace ne-
cessarily implies a continual communication of mercy, so the
debt goes on increasing, ad infinitum. Strange economy in
the divine procedure, which, by rendering a man an infinite
debtor, keeps him eternally dependent on his Creator ! How
good is God ! and what does this state of dependence imply ?
a union with, and participation of the fountain of eternal good-
ness and felicity !
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b 1 Kings 21. 27. Isai. 58. 5.
As we forgive our debtors.] It was a maxim among the
ancient Jews, that no man should lie down in his bed without
forgiving those who had offended him. That man condemns:
himself to suffer eternal punishment who makes use of this>
prayer with revenge and hatred in his heart. He who will not
attend to a condition so advantageous to himself, (remitting a
hundred pence to his debtor, that his own creditor may remit
him 10,000 talents,) is a madman, who, to oblige his neigh-
bour to suffer an hour, is himself determined to suffer ever-
lastingly ! This condition of forgiving our neighbour, though
it cannot possibly merit any thing ; yet it is that condition
without which God will pardon no man. See ver. 14. and 15.
Verse 13. And lead us not into temptation] That is, bring
us not into sore trial, nsi^ear^av, which may be here rendered
sore trial, comes from vuga, to pierce through, as with a spear
or spit, used by some of the best Greek writers. Several
of the primitive fathers understood it something in this way ;
and have therefore added quamferre nonpossimus, " which we
cannot bear." The word not only implies violent assaults from
Satan, but also sorely afflictive circumstances, none of which
we have as yet grace or fortitude sufficient to bear. Bring us
not in, or lead us not in. — This is a mere Hebraism : God is
said to do a thing, which he only permits or suffers to be done.
The process of temptation is often as follows : 1st. A simple
evil thought. 2dly. A strong imagination, or impression
made on the imagination by the thing to which we are
tempted. 3dly. Delight in viewing it. 4thly. Consent of
the will to perform it. Thus lust is conceived, sin is finished;
and death brought forth. Jam. i. 15. See also on chap. iv. 1.
A man may be tempted without entering into the temptation :
entering into it implies giving way, closing in with, and em-
bracing it.
But deliver us from evil] Ato r»v zrovr.eav, from the wicked
one. Satan is expressly called a arev^ej, the wicked one. Matt.
xiii. 19 and 38. compare with Mark iv. 15. Luke viii. 12.
This epithet of Satan comes from jtovo;, labour, sorrow, mi-
sery, because of the drudgery which is found in the way of sin.
the sorrow that accompanies the commission of it, and the
misery which is entailed upon it, and in which it ends.
It is said in the Mishna, Tit. Beracoth, that Rabbi Judah
was wont to pray thus : " Let it be thy good pleasure to de
liver us from impudent men, and from impudence : from ar.
evil man, and an evil chance ; from an evil affection, an evi!
companion, and an evil neighbour ; from Satan the destroyer,
from a hard judgment, and a hard adversary." See Lightfoot.
Deliver us] Tvrtu ■/,».*<,— a very expressive word — break pay-
Directions
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as the hypocrites, of a a sad counte-
nance : for they disfigure their faces?
that they may appear unto men to
ST. MATTHEW.
fast. Verily, I say unto you, They
have their reward.
17 But thou, b when thou fastest,
Gen. 4. 4. Psal. 35. 13. Matt. 14. 15.
chains, and loose our bands — snatch, pluck us from the evil, and
its calamitous issue.
For thine is the kingdom, &c] The whole of this Doxology
is rejected by Wetstein, Griesbach, and the most eminent
critics. The authorities on which it is rejected may be seen
in Griesbach and Wetstein, particularly in the second edition
of Griesbach's Testament, who is fully of opinion, that it
never made a part of the sacred text. It is variously written
in several MSS. and omitted by most of the Fathers, both
Greek and Latin. As the Doxology is at least very ancient,
and was in use among the Jews, as well as all the other peti-
tions of this excellent prayer, it should not, in my opinion,
be left out of the text, merely because some MSS. have omit-
ted it, and it has been variously written in others. See va-
rious forms of this Doxology taken from the ancient Jewish
writers, in Lightfoot and Schoetgen.
By the kingdom, we may understand that mentioned ver.
10. and explained chap. iii. 2.
By power, that energy by which the kingdom is governed
and maintained.
By glory, the honour that shall redound to God in conse-
quence of the maintenance of the kingdom of grace, in the
salvation of men.
For ever and ever] E<s -rove, ouavus, to the for evers. Well
expressed by our common translation — ever in our ancient
use of the word taking in the whole duration of time; — the
second ever, the whole of eternity. May thy name have
the glory both in this world, and in that which is to come !
The original word atm comes from aei always, and at, being,
or existence. This is Aristotle's definition of it. See the
note on Gen. xxi. 33. There is no word in any language
which more forcibly points out the grand characteristic of
eternity — that which always exists. It is often used to signify
a limited time, the end of which is not known, but this use
of it is only an accommodated one ; and it is the grammatical
and proper sense of it, which must be resorted to in any
controversy concerning the word. We sometimes use the
phrase for evermore : i. e. for ever and more, which signifies
the whole of time, and the more, or interminable duration be-
yond it. See on chap. xxv. 46.
Amen] This word is Hebrew, JDX, and signifies faithful or
true. Some suppose the word is formed from the initial
letters of }DX3 ~\ho "'Jlltf adoni melech neeman, My Lord, the
faithful king. The word itself implies a confident resting of
the soul in God, with the fullest assurance that all these pe-
titions shall be fulfilled to every one who prays according to
the directions given before by our blessed Lord.
concerning fasting,
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b Ruth 3. 3. 2 Sam. 12. 20. Ecel. 9. 8.
The very learned Mr. Gregory has shown that our Lord
collected this prayer out of the Jewish Euchologies, and gives
us the whole form as follows :
" Our Father who art in heaven, be gracious unto us ! O
Lord our God, hallowed be thy name, and let the remembrance
of Thee be glorified in heaven above, and in the earth here
below ! Let thy kingdom reign over us now, and for ever !
The holy men of old said ; remit and forgive unto all men
whatsoever they have done against me ! And lead us not into
the hands of temptation, but deliver us from the evil thing!
For thine is the kingdom, and thou shalt reign in glory for
ever and for evermore." Gregory's Works, 4to. 1671, p.
162. See this proved at large in the collections of Lightfoot
and Schoetgenius.
Verse 14. If ye forgive men] He who shows mercy to
men, receives mercy from God. For a king to forgive his
subjects a hundred millions of treasons against his person and
authority, on this one condition, that they will henceforth
live peaceably with him and with each other, is what we
shall never see ; and yet this is but the shadow of that which
Christ promises on his Father's part to all true penitents.
A man can have little regard for his salvation who refuses to
have it on such advantageous terms. See Quesnel.
Verse 15. But if ye forgive not] He who does not awake at
the sound of so loud a voice, is not asleep, but dead. A vin-
dictive man excludes himself from all hope of eternal life, and
himself seals his own damnation.
Trespasses] n^aTTw^aros, from vugx, and Tmrra, to fall off".
What a remarkable difference there is between this word and
o<pti\vy.x.tu,, debts, in verse 12! Men's sins against us, are
only their stumblings, or fallings off From the duties they owe
us; but ours are debts to God's justice, which we can never
discharge. It can be no great difficulty to forgive those, es-
pecially when we consider, that in many respects we have
failed as much in certain duties which we owed to others, as
they have done in those which they owed us. " But I have
given him no provocation." Perhaps thou art angry, and
art not a proper judge in the matter : but, however it may
be, it is thy interest to forgive, if thou expectest forgiveness
from God. On this important subject I will subjoin an extract
from Mason's Self-knowledge, page 248. 1755.
" Athenodorus, the philosopher, by reason of his old age,
begged leave to retire from the court of Augustus, wbicb the
Emperor granted. In his compliments of leave, he said,
' Remember, Cesar, whenever thou art angry, that thou say
or do nothing, before thou hast distinctly repeated to thy-
self the twenty-four letters of the alphabet.' On which
Directions
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CHAP. VI.
wash thy
a anoint thine head, and
face :
18 That thou appear not unto men
to fast, but unto thy Father which is in secret :
* Ruth 3. 3. Dan. 10. 3.
Caesar caught him by the hand, and said, ' I have need of
thy presence still ;' and kept him a year longer. This was
excellent advice from a heathen ; but a Christian may pre-
scribe to himself a wiser rule. When thou art angry, an-
swer not till thou hast repeated the fifth petition of our
Lord's prayer — Forgive us our debts, as we forgive our debtors ;
and our Lord's comment upon it — For if ye forgive not men
their trespasses, neither will your heavenly Father forgive your
trespasses."
Prayer to God, is considered among the Mohammedans in
a very important point of view. It is declared by the Mosli-
man doctors to be the corner-stone of Religion, and the
pillar of Faith. It is not, say they, a thing of mere form, but
requires that the heart and understanding should accompany
it, without which, they pronounce it to be of no avail.
They direct prayer to be performed^/foe times in the twenty-
four hours. 1. Between day-break and sun-rise; 2. im-
mediately after noon; 3. immediately before sun-set; 4. in
the evening before dark ; and 5. before the first watch of the
night.
They hold the following points to be essentially requisite
to the efficacy of prayer: 1. That the person be free
from every species of defilement. 2. That all sumptuous and
gaudy apparel be laid aside. 3. That the attention accompany
the act, and be not suffered to wander to any other object.
4. That the prayer be performed with the face towards the
temple of Mecca. — Hedayah. Prel. Dis. p. 53, 54.
There are few points here but the follower of Christ may
seriously consider, and profitably practise.
Verse 16. When ye fast] A fast is termed by the Greeks
vije-ri;, from »» not, and es-Ssiv to eat; hence fast means, a total
abstinence from food for a certain time. Abstaining from
Jlesh, and living on fish, vegetables, &c. is no fast, or may be
rather considered a burlesque on fasting. Many pretend to
take the true definition of a fast from Isaiah lviii. 3. and say
that it means a fast from sin. This is a mistake ; there is
no such term in the Bible as fasting from sin; the very idea
is ridiculous and absurd, as if sin were a part of our daily
food. In the fast mentioned by the prophet, the people were
to divide their bread with the hungry, ver. 7. but could they
eat their bread, and give it too ? No man should save by a
fast : he should give all the food he might have eaten to the
poor. He who saves a day's expense by a fast, commits an
abomination before the Lord. See more on chap. ix. IS.
concerning fasting.
and thy Father which seeth in secret,
shall reward thee openly.
19 IT b Lay not up for yourselves
treasures upon earth, where moth
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b Prov. 23. 4. 1 Tim. 6. 17. Heb. 13. 5. James 5. 1, &e.
As the hypocrites, of a sad countenance] *Z*.vfyu7r*%, either
from <rxv6gt>$. sour, crabbed, and a^ the countenance : or from
2x&0us a Scythian, a morose, gloomy, austere phiz, like that of
a Scythian or Tartar. A hypocrite has always a very difficult
part to act : when he wishes to appear as a penitent, not
having any godly sorrow at heart, he is obliged to counterfeit
it the best way he can, by a gloomy and austere look.
Verse 17. Anoint thine head, and wash thy face] These
were forbidden in the Jewish Canon on days of fasting and
humiliation ; and hypocrites availed themselves of this ordi-
nance, that they might appear to men to fast. Our Lord,
therefore, cautions us against this : as if he had said : Affect
nothing — dress in thy ordinary manner, and let the whole of
thy deportment prove, that thou desirest to recommend thy
soul to God, and not thy face to men. That factitious mourn-
ing, which consists in putting on black clothes, crapes, &c. is
utterly inconsistent with the simplicity of the Gospel of Christ ;
and if practised in reference to spiritual matters, is certainly
forbidden here ; but sin is so common, and so boldly persisted
in, that not even a crape is put on, as an evidence of deploring
its influence, or of sorrow for having committed it.
Verse 18. Thy Father which seeth in secret] Let us not be
afraid that our hearts can be concealed from God ; but let us
fear lest he perceive them to be more desirous of the praise
of men, than they are of that glory which comes from Him.
Openly] Ev to> (pavcga. These words are omitted by nine
MSS. in uncial letters ; and by more than one hundred others,
by most of the versions, and by several of the primitive
fathers. As it is supported by no adequate authority, Bengel,
Wetstein, Griesbach, and others, have left it out of the text.
Verse 19. Lay not up for yourselves treasures upon earth]
What blindness is it for a man to lay up that as a treasure
which must necessarily perish ! A heart designed for God
and eternity is terribly degraded by being fixed on those
things which are subject to corruption. " But may we not
lay up treasure innocently?" Yes. 1st. If you can doit
without setting your heart on it, which is almost impossible ;
and 2dly. If there be neither widows nor orphans, destitute
nor distressed persons in the place where you live. " But
there is a portion which belongs to my children, shall I
distribute that among the poor ?" If it belongs to your chil-
dren, it is not yours, and therefore you have no right to
dispose of it. " But I have a certain sum in stock, &c. shall
I take that and divide it among the poor?" By no means ;
K
We should lay up
ST. MATTHEW.
treasure in heaven*
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through and steal :
20 a But lay up for yourselves trea-
sures in heaven, where neither moth nor rust doth
corrupt, and where thieves do not break through
nor steal :
» Ecclus. 29. 11. Ch. 19. 21.
Luke 12. 33, 34. & 18. 22. 1 Tim. 6. 19.
1 Pet. 1. 4.
for by doing so, you would put it out of your power to do
good after the present division — keep y oar principal, and de-
vote, if you can possibly spare it, the product to the poor,
and thus you shall have the continual ability to do good. In
the meantime take care not to shut up your bowels of com-
passion against a brother in distress ; if you do, the love of
God cannot dwell in you.
Rust] Or canker, plains, from fi^ury.a, I eat, consume. This
word cannot be properly applied to rust, but to any thing
that consumes or cankers clothes or metals. There is a saying
exactly similar to this in the Institutes of Menu, speaking of
the presents made to Brahmans, he says, " It is a gem which
neither thieves nor foes take away, and which never
perishes." Chapter of Government, Institute 83.
Where thieves do not break through] Aiogvtra-ovrt, literally
dig through, i. e. the wall, in order to get into the house.
Verse 20. Lay up — treasures in heaven] " The only way
to render perishing goods eternal, to secure stately furniture
from moths, the richest metals from canker, and precious
stones from thieves, is to transmit them to heaven by acts
of charity. This is a kind of bill of exchange which cannot
fail of acceptance, but through our own fault." Quesnel.
It is certain we have not the smallest portion of temporal
good, but what we have received from the unmerited bounty
of God ; and if we give back to him all we have received,
yet still there is no merit that can fairly attach to the act,
as the goods were the Lord's : for I am not to suppose that
I can purchase any thing from a man by his own property.
On this ground the doctrine of human merit is one of the
most absurd that ever was published among men, or credited
by sinners. Yet he who supposes he can purchase heaven
by giving that meat which was left at his own table, and that of
his servants ; or by giving a garment which he could no
longer in decency wear, must have a base ignorant soul, and
a very mean opinion of the heaven he hopes for. But shall
not such works as these be rewarded ? Yes, yes, God will
take care to give you all that your cast victuals, refuse, and old
clothes are worth. Yet he who, through love to God and man,
divides his bread with the hungry, and covers the naked with
a garment, shall not lose his reward ; a reward, which the
mercy of God appoints, but to which, in strict justice, he
can lay no claim.
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will your heart be also
22 IT b The light of the body is the
eye : if therefore thine eye be single, thy whole
body shall be full of light.
23 But if thine eye be evil, thy whole body
b Luke 11. 34, 36.
Verse 21. Where your treasure is] If God be the treasure
of our souls, our hearts, i. e. our affections and desires, will
be placed on things above. An earthly-minded man proves
that his treasure is below; a heavenly-minded man shows
that his treasure is above.
Verse 22. The light of the body is the eye] That is, the
eye is to the body what the sun is to the universe in the
day time, or a lamp or candle to a house after night.
If — thine eye be single] AirXavs, simple, uncompoanded : —
i. e. so perfect in structure as to see objects distinctly and
clearly ; and not confusedly, or in different places to what
they are, as is often the case in certain disorders of the
eye : one object appearing two or more — or else in a different
situation, and of a different colour to what it really is. This
state of the eye is termed, ver. 23. srov^os evil, i. e. diseased
or defective. An evil eye, was a phrase in use among the
ancient Jews, to denote an envious, covetous man or dispo-
sition : a man who repined at his neighbour's prosperity,
loved his own money, and would do nothing in the way of
charity for God's sake. Our blessed Lord, however, extends
and sublimes this meaning, and uses the sound eye as a
metaphor, to point out that simplicity of intention, and purity
of affection, with which men should pursue the supreme good.
We cannot draw more than one straight line between two indi-
visible points. We aim at happiness, it is found only in one
thing, the indivisible and eternal God. If the line of simple
intention be draw?i straight to him, and the soul walk by it,
with purity of affection, the whole man shall be light in the
Lord; the rays of that excellent glory shall irradiate the
mind, and through the whole spirit, shall the Divine nature
be transfused. But if a person who enjoyed this heavenly
treasure, permit his simplicity of intention to deviate from
heavenly to earthly good ; and his purity of affection to be
contaminated by worldly ambition, secular profits, and
animal gratifications ; then, the light which was in him becomes
darkness, i. e. his spiritual discernment departs, and his union
with God is destroyed: all is only a palpable obscure: and
like a man who has totally lost his sight, he walks without
direction, certainty, or comfort. This state is most forcibly
intimated in our Lord's exclamation, How great a darkness!
Who can adequately describe the misery and wretchedness
of that soul, which has lost its union with the fountain of all
No man can
CHAP. VI.
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shall be full of darkness. If therefore
the light that is in thee be darkness,
how great is that darkness !
24 f a No man can serve two masters : for
either he will hate the one, and love the other ;
or else he will hold to the one, and despise the
* Luke 16. 13. b Gal. 1. 10. 1 Tim. 6. 17. Jam. 4. 4. 1 John 2. 15.
good, and in losing this, has lost the possibility of happiness
till the simple eye be once more given, and the straight line
once more drawn.
Verse 24. No man can serve two masters] The master of
our heart may be fitly termed the love that reigns in it. We
serve that only which we love supremely. A man cannot be
in perfect indifference betwixt two objects which are incom-
patible : he is inclined to despise and hate whatever he does
not love supremely, when the necessity of a choice presents
itself.
He will hate the one, and love the other] The word hate
has the same sense here, as it has in many places of Scripture,
it merely signifies to love less — so Jacob loved Kachel, but
hated Leah ; i. e. he loved Leah much less than he loved
Rachel. God himself uses it precisely in the same sense, Ja-
cob have I loved, but Esau have I hated; i. e. I have loved the
posterity of Esau less than I have loved the posterity of Jacob :
which means no more than that God, in the course of his
providence, gave the Jews greater earthly privileges than he
gave to the Edomites ; and chose to make them the progeni-
tors of the Messiah, though they ultimately, through their
own obstinacy, derived no more benefit from this privilege
than the Edomites did. How strange is it, that with such
evidence before their eyes, men will apply this loving and
hating to decrees of inclusion and exclusion, in which neither
the justice nor mercy of God are honoured !
Ye cannot serve God and mammon.] JIDO mamon is used
for money in the Targum of Onkelos, Exod. xviii. 21. and in
that of Jonathan, Judg. v. 19. 1 Sam. viii. 3. The Syriac
word SOIDD mamona is used in the same sense, Exod. xxi. 30.
Dr. Castel deduces these words from the Hebrew jDN aman, to
trust, confide ; because men are apt to trust in riches. Mam-
mon may therefore be considered, any thing a man confides in.
Augustin observes, " that mammon in the Punic, or Carthagi-
nian language, signified gain." Lucrum Punice mammon di-
citur. The word plainly denotes riches, Luke xvi. 9, 11. in
which latter verse mention is made not only of the deceitful
mammon, (rat cthicai) but also of the true (to aAij&vov.) St.
Luke's phrase, t&fimk etfittieti, very exactly answers to the
Chaldee IpKH pOD mamon dishekar, which is often used in the
Targums. See more in Wetstein and Parkhurst.
Some suppose there was an idol of this name, and Kir-
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serve two masters
other. b Ye cannot serve God and
mammon. V,-^'
25 Therefore I say unto you, c Take
no thought for your life, what ye shall eat,
or what ye shall drink ; nor yet for your bo-
dy, what ye shall put on. Is not the life more
« Ps. 5b. 22. Luke 12. 22, 23. Phil. 4. 6. 1 Pet. 5. 7.
cher mentions such an one in his (Edip. Egyptiacus. See
Castel.
Our blessed Lord shows here the utter impossibility of lov-
ing the world, and loving God at the same time ; or, in other
words, that a man of the world cannot be a truly religious
character. He who gives his heart to the world, robs God
of it, and in snatching at the shadow of earthly good, loses
substantial and eternal blessedness. How dangerous is it, to
set our hearts upon riches, seeing it is so easy to make them
our god !
Verse 25. Therefore] Am tovto, on this account ; viz. that
ye may not serve mammon, but have unshaken confidence in
ftr>(\, I say unto you :
Take no thought] Be not anxiously careful, w fAigifMstre ;
this is the proper meaning of the word. Me^i^a,, anxious soli-
citude, from ftegifytv rov vow, dividing, or distracting the mind.
My old MS. Bible renders it, be HOt bU£g to pair inf. Pru-
dent care is never forbidden by our Lord, but only that
anxious distracting solicitude, which by dividing the mind, and
drawing it different ways, renders it utterly incapable of at-
tending to any solemn or important concern. To be anx-
iously careful concerning the means of subsistence, is to lose
all satisfaction and comfort in the things which God gives,
and to act as a mere infidel. On the other hand, to rely so
much upon providence as not to use the very powers and fa-
culties with which the Divine Being has endowed us, is to
tempt God. If we labour without placing our confidence in
our labour, but expect all from the blessing of God, we obey
his will, co-operate with his providence, set the springs of it
a-going in our behalf, and thus imitate Christ and his follow-
ers by a sedate care and an industrious confidence.
In this and the following verses, our Lord lays down seve-
ral reasons why men should not disquiet themselves about the
wants of life, or concerning the future.
The first is, the experience of greater benefits already re-
ceived. Is not the life more than meat, and the body than rai-
ment? Can he who gave us our body, and breathed into it
(he breath of life before we could ask them from him, refuse
us that which is necessary to preserve both, and when we ask
it in humble confidence ?
The clause what ye must eat, is omitted by two MSS. most
of the ancient versions, and by many of the primitive Fa-
k2
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Cautions against
than meat, and the body than rai-
ment?
26 a Behold the fowls of the air: for
they sow not, neither do they reap, nor gather
into barns; yet your heavenly Father feedeth
them. Are ye not much better than they ?
ST. MATTHEW.
anxious care.
a Job 38. 41. Ps. 147. 9. Luke 12. 24, &c.
thers. Griesbach has left it in the text with a note of doubt-
fulness. It occurs again in the 31st verse, and there is no
variation in any of the MSS. in that place. Instead of Is not
the life more than, &c. we should read, of more value ; so the
word irXtia is used in Num. xxii. 15. and by the best Greek
writers ; and in the same sense it is used in chap. xxi. 37.
See the note there.
Verse 26. Behold the fowls of the air] The second reason
why we should not be anxiously concerned about the future,
is the example of the smaller animals, which the providence
of God feeds without their own labour ; though he be not
their father. We never knew an earthly father take care, of
his fowls, and neglect his children; and shall we fear this
from our heavenly Father ? God forbid ! That man is ut-
terly unworthy to have God for his father, who depends less
upon his goodness, wisdom, and power, than upon a crop of
corn, which may be spoiled either in the field or in the barn.
If our great Creator have made us capable of knowing, lov-
ing, and enjoying himself eternally, what may we not expect
from him, after so great a gift ?
They sow not, neither do they reap] There is a saying
among the Rabbins almost similar to this—" Hast thou ever
seen a beast or a fowl that had a workshop ? yet they are
fed without labour and without anxiety. They were created
for the service of man, and man was created that he might
serve his Creator. Man also would have been supported
without labour and anxiety, had he not corrupted his ways.
Hast thou ever seen a lion carrying burthens, a stag gather-
ing summer fruits, a fox selling merchandise, or a wolf
selling oil ! that they might thus gain their support : and
yet they are fed without care or labour. Arguing therefore
from the less to the greater, if they which were created that
they might serve me, are nourished without labour and anxiety,
how much more /, who have been created that I might serve
my Maker. What therefore is the cause, why I should be
obliged to labour in order to get my daily bread ? Answer,
Sin." This is a curious and important extract, and is highly
worthy of the Reader's attention. See Schoelgen.
Verse 27. Which of you by taking thought can add one cubit
■unto his stature ?] The third reason against these carking cares
is the unprofitableness of human solicitude, unless God vouch-
safe to bless it. What can our uneasiness do but render
us still more unworthy of the divine care ? The passage
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27 Which of you by taking thought
can b add one cubit unto his stature ?
28 And why take ye thought for —
raiment ? Consider the lilies of the field, how
they grow ; they toil not, neither do they spin :
29 And yet I say unto you, c That even So-
b Luke 2. 52. & 12. 25, 26. F Luke 12. 27.
from distrust to apostacv is very short and easy : and a mam
is not far from murmuring against Providence, who is dis-
satisfied with its conduct. We should depend as fully upon
God for the preservation of his gifts, as for the gifts them-
selves.
Cubit unto his stature] I think k^ikim should be rendered
age here, and so our Translators have rendered the word in
John ix. 21 avrog ^xmt»v exa, he is of age. A very learned
writer observes, that no difficulty can arise from applying
!TJj%t/v a cubit, a measure of extension, to time, and the age of
man, as place and time are both quantities, and capable of
increase and diminution : and as no fixed material standard
can be employed in the mensuration of the fleeting particles
of time; it was natural and necessary in the construction of
language, to apply parallel terms to the discrimination of
time and place. Accordingly, we find the same words indif-
ferently used to denote time and place in every known tongue.
Lord, let me know the measure of my days! Thou hast
made my days hand-breadths, Psal. xxxix. 56. Many ex-
amples might be adduced from the Greek and Roman writers.
Besides, it is evident, that the phrase of adding one cubit,
is proverbial, denoting something minute ; and is therefore
applicable to the smallest possible portion of time : but in a lite-
ral acceptation, the addition of a cubit to the stature would be
a great and extraordinary accession of height. See Wakefield.
Verse 28. And why take ye thought for raiment ?] Or, why
are ye anxiously careful about raiment ? The fourth reason
against such inquietudes, is the example of inanimate crea-
tures : The herbs and flowers of the field have their being,
nourishment, exquisite flavours, and beautiful hues from God
himself. They are not only without anxious care, but also
without care or thought of every kind. Your being, its ex-
cellence, and usefulness, do not depend on your anxious con-
cern : they spring as truly from the beneficence and conti-
nual superintendence of God as the flowers of the field do :
and were you brought into such a situation, as to be as utterly
incapable of contributing to your own preservation and sup-
port, as the lilies of the field are to theirs, your heavenly
Father could augment your substance, and preserve your
being, when for his glory, and your own advantage.
Consider] Diligently consider this, KctrxiAaSsrs, lay it ear-
nestly to heart, and let your confidence be unshaken in the
God of infinite bounty and love.
Exhortations to trust CHAP. VI.
lomon in all his glory, was not arrayed
like one of these.
30 Wherefore, a if God so clothe the
of the field, which to-day is, and to-
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grass
morrow is cast into the oven, shall he not much
more clothe you, b O ye of little faith ?
31 Therefore take no iliuught, saying, What
a Luke 12. 28. » Ch. 14. 31.
Verse 29. Solomon in all his glory] Some suppose, that as
the robes of state worn by the eastern kings, were usually
■white, as were those of the nobles among the Jews ; that
therefore the lily was chosen for the comparison.
Verse 30, If God so clothe the grass of the field] Christ
confounds both the luxury of the rich in their superfluities,
and the distrust of the poor as to the necessaries of life.
Let man, who is made for God and eternity, learn from a
flower of the field how low the care of Providence stoops.
AH our inquietudes and distrusts proceed from lack of
faith : that supplies all wants. The poor are not really
such, but because they are destitute of faith.
To-morrow is cast into the oven] The inhabitants of the
East, to this day, make use of dry straw, withered herbs and
stubble to heat their ovens. Some have translated the original
word kXiQccvov, a still ; and intimate, that our Lord alludes
to the distillation of herbs for medicinal purposes : but this
is certainly contrary to the scope of our Lord's argument,
which runs thus : If God covers, with so much glory, things
of no farther value than to serve the meanest uses ; will he
not take care of his servants who are so precious in his sight,
and designed for such important services in the world ? See
Harmer's Observations.
Verse 31. What shall we eat, or, What shall we drink?]
These three inquiries engross the whole, attention of those
who are living without God in the world. The belly and
back of a worldling are his compound god ; and these he
worships in the lust of the flesh, and the lust of the eye, and
in the pride of life.
Verse 32. For after all these things do the Gentiles seek]
The fifth reason against solicitude about the future, is, that
to concern ourselves about these wants with anxiety, as if
there was no such thing as a providence in the world ; with
great affection towards earthly enjoyments, as if we expected
no other ; and without praying to God or consulting his
will, as if we could do any thing without him. This is to
imitate the worst kind of heathens, who live without hope,
and without God in the world.
Seek] ETTi&rei from tin, intensive, and £ut£» J seek, to seek
intensely, earnestly, again and again. The true characteristic
of the worldly man : his soul is never satisfied — give ! give!
is the ceaseless language of his earth-born heart.
in the providmee of God.
shall we eat ? or, What shall we drink ?
Wherewithal shall we be clothed?
or,
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32 (For after all these things do the
Gentiles seek :) for your heavenly Father
that ye have need of all these
knoweth
things.
33 But
seek ye first the kingdom of God.
c See 1 Kings 3. 13. Ps. 37. 25. Mark 10. 30. Luke 12. 31. 1 Tim. 4. i
Your heavenly Father knoweth, &c] The sixth reason
against this anxiety about the future, is because God, our
heavenly Father, is infinite in wisdom, and knows all our
wants. It is the property of a wise and tender Father to
provide necessaries, and not superfluities, for his children.
Not to expect the former, is an offence to his goodness ; to ex-
pect the latter, is injurious to his wisdom.
Verse 33. But seek ye first the kingdom of God.] See on
Matt. iii. 7.
His righteousness] That holiness of heart and purity of
life which God requires of those who profess to be subjects
of that spiritual kingdom mentioned above. See on chap.
v. 20.
The seventh reason against these worldly cares and fears is,
because the business of our salvation ought to engross us
entirely : hither, all our desires, cares, and inquiries ought
to tend. Grace is the way to glory — holiness the way to
happiness. If men be not righteous, there is no heaven to
be had ; if they be, they shall have heaven and earth too ;
for godliness has the promise of both lives. 1 Tim. vi. 3.
All these things shall be added unto you.] The very blunt
note of old Mr. Trapp, on this passage, is worthy of serious
attention. All things shall be added. " They shall be cast
in as an overplus, or as small advantages to the main bargain ;
as paper and packthread are given where we buy spice
and fruit, or an inch of measure to an ell of cloth."
This was a very common saying among the Jews : " Seek
that to which other things are necessarily connected." " A
king eaid to his particular friend, ' Ask what thou wilt,
and I will give >t unto thee.' He thought within himself,
' If I ask to be made a general I shall readily obtain it. I
will ask something to which all these things shall be added :'
he therefore said, ' Give me thy daughter to wife.' — This
he did, knowing that all the dignities of the kingdom should
be added unto this gift." See in Schoetgen.
To this verse, probably, belong the following words,
quoted often by Clement, Origen and Eusebius, as the words of
Christ : curare ret f*,sycc.*», kcci t« pixpct vf4.it TrpurrdriFtrx^
xoii cttrtiT! t« Evrcvpccvice, kxi tu. eTnyeix Trpoc-reBvirtTxt 1/x.iv.
" Ask great things, and little things shall be added unto you ;
ask heavenly things, and earthly things shall be added unto
you,"
Against rash and
ST. MATTHEW.
AaMd4°71' anc* n*s righteousness ; a and all these
Accily3mp' things shall be added unto you.
" 34 Take, therefore, no thought for the
a Mark 10. 30. Luke 12. 31. Rom. 14. 17.
Verse 34. Take, thercfoic, no thought'] That is, Be not
therefore anxiously careful.
The eighth and last reason, against this preposterous con-
duct, is, that carking care is not only useless in itself, but
renders us miserable beforehand. The future, falls under
the cognizance of God alone : we encroach, therefore, upon
his rights, when we would fain foresee all that may happen
to us, and secure ourselves from it by our cares. How much
good is omitted, how many evils caused, how many duties
neglected, how many innocent persons deserted, how many
good works destroyed, how many truths suppressed, and
how many acts of injustice authorized by those timorous
forecasts, of what may happen; and those faithless appre-
hensions concerning the future ! Let us do now what God
requires of us, and trust the consequences to him. The
uncharitable judgments.
b morrow: for the morrow shall take a\ma4231-
A. JJ. 27.
thought for the things of itself. c Suffi- Acci%mp'
cient unto the day is the evil thereof.
b Lev. 22. 30. Prov. 27. 1. c j0b R 1. Luke 12. 20.
future time which God would have us foresee and provide
for, is that of judgment and eternity: and it is about this
alone that we are careless !
Sufficient unto the day is the evil thereof.'] Agx-trovry yp,egcti
xxkix otvriK, Sufficient for each day is its own calamity. Each
day has its peculiar trials ; — we should meet them with con-
fidence in God. As we should live but a day at a time, so
we should take care to suffer no more evils in one day than
are necessarily attached to it. He who neglects the present
for the future, is acting opposite to the order of God, bis own
interest, and to every dictate of sound wisdom. Let us live
for eternity, and we shall secure all that is valuable in time.
There are many valuable reflections in the Abbe Quesnel's
work, on this chapter ; and from it several of the preceding
have been derived.
CHAPTER VII.
Our Lord warns mm against rash judgment and uncharitable censures, 1 — 5. Shozos that holy things must not be
profaned, 6; gives encouragement to fervent persevering prayer, 7 — 11. Shows how men should deal with each
other, 12. Exhorts the people to enter in at the strait gate, 13, 14; to beware of false teachers, who are to be
known by their fruits, 15 — 20. Shows that no man shall be saved by his mere profession of Christianity, however
specious, 22, 23. The parable of the wise man who built his house upon a rock, 24, 25. Of the foolish man who
built his house without a foundation, on the sand, 26, 27. Christ concludes his sermon, and the people are
astonished at his doctrine, 28, 29.
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JUDGE a not, that ye be not
judged.
2 For with what judgment ye judge,
» Luke 6. 37. Rom. 2. 1. & 14. 3, 4, 10, 13. 1 Cor. 4. 3, 5. Jam. 4. 11, 12.
NOTES ON CHAP. VII.
Verse 1. Judge not, that ye be not judged.] These exhor-
tations are pointed against rash, harsh, and uncharitable
judgments, the thinking evil, where no evil seems, and speak-
ing of it accordingly. The Jews were highly criminal here,
and yet had very excellent maxims against it, as may be seen
in Schoetgen. This is one of the most important exhortations
in the whole of this excellent sermon. By a secret and cri-
minal disposition of nature, man endeavours to elevate him-
self above others, and to do it more effectually, depresses
ye shall be judged : b and with what
measure ye mete, it shall be measured
to you again.
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b Mark 4. 24. Luke 6. 38.
them. His jealous and envious heart wishes that there may
be no good quality found but in himself, that he alone may
be esteemed. Such is the state of every unconverted man ;
and it is from this criminal disposition, that evil surmises, rash
judgments, precipitate decisions, and all other unjust procedures
against our neighbour, flow.
Verse 2. For with what judgment] He who is severe on others,
will naturally excite their severity against himself. The
censuies anu calumnies which we have suffered, are probably
I the just reward of those which we have dealt out to others.
Directions against CHAP
3 a And why beholdest thou the mote
that is in thy brother's eye, but con-
siderest not the beam that is in thine
VII.
uncharitable censures.
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own eye
4 Or how wilt thou say to thy brother, Let me
pull out the mote out of thine eye ; and, behold, a
beam is in thine own eye ?
5 Thou hypocrite, first cast out the beam
i Luke 6. 41,42. b Prov. 9, 7, 8.&23. 9. Acts 13. 45,46.
Verse 3. And why beholdest thou the motel Kxgtpo*; might be
translated the splinter : for splinter bears some analogy to
beam, but mote does not. I should prefer this word (which
has been adopted by some learned men) on the authority of
Hesychius, who is a host in such matters ; Kappas, negatx %v\ov
terry, Karphos is a thin piece of wood, a splinter. It often
happens, that the faults which we consider as of the first enor-
mity in others, are, to our own iniquities, as a chip is when
compared to a large beam. On one side, self-love blinds us to
ourselves ; and on the other, envy and malice give us piercing
eyes in respect of others. When we shall have as much zeal
to correct ourselves, as we have inclination to reprove and
correct others, we shall know our own defects better than
now we know those of our neighbour. There is a caution
very similar to this of our Lord given by a heathen :
Cum tua pravideas oculis mala lippus inunctis ;
Car in amicorum vitiis tarn cernis acutum,
Qjiam aut aquila, aut serpens Epidaurius ?
Hor, Sat. lib. 1. sat. 3. 1. 25—27.
" When you can so readily overlook your own wickedness,
why are you more clear-sighted than the eagle, or serpent of
Epidaurus, in spying out the failings of your friends ?" But
the saying was very common among the Jews, as may be seen
in Lightfoot.
Verse 4. Or how wilt thou say] That man is utterly unfit
to show the way of life to others, who is himself walking in
the way of death.
Verse 5. Thou hypocrite] A hypocrite, who professes
to be what he is not, (viz. a true Christian) is obliged, for
the support of the character he has assumed, to imitate all
the dispositions and actions of a Christian ; consequently he
must reprove sin, and endeavour to show an uncommon af-
fection for the glory of God. Our Lord unmasks this vile
pretender to saintship, and shows him that his hidden hypo-
crisy, covered with the garb of external sanctity, is more
abominable in the sight of God, than the openly professed and
practised iniquity of the profligate.
In after times, the Jews made a very bad use of this say-
ing ; " I wonder," said Rabbi Zarphon, " whether there be
any in this age that will suffer reproof? If one say to another.
out of thine own eye; and then shalt ^jjjj.z;}'
thou see clearly to cast out the mote AlCci!y3ip'
out of thy brother's eye.
6 H b Give not that which is holy unto the dogs ;
neither cast ye your pearls before swine, lest they
trample them under their feet, and turn again
and rend you.
7 H c Ask, and it shall be given you; seek,
cCh. 21.22. Mark 11. 24. Luke 11. 9, 10. & 18. 1. John 14. 13. & 15. 7. & 16.
23,24. Jam. 1. 5, 6. 1 John 3. 22. & 5. 14, 15.
Cast out the mote out of thine eye, he is immediately ready to
answer, Cast out the beam that is in thine own eye.'"1 This pro-
verbial mode of speech the Gloss interprets thus : " Cast out
□"Dp kisim, the mote, that is, the little sin, that is in thy
hand : to which he answered, Cast out the great sin that is
in thine. So they could not reprove, because all were sin-
ners." See Lightfoot.
Verse 6. Give not that which is holy] Ta ayiov, the holy or
sacred thing; i. e. any thing, especially of the sacrificial
kind, which had been consecrated to God. The members
of this sentence should be transposed thus :
Give not that which is holy unto the dogs,
Lest they turn again and rend you :
JVeither cast ye your pearls before swine,
Lest they trample them under their feet.
The propriety of this transposition is self-evident. There
are many such transpositions as these, both in sacred and
profane writers. The following is very remarkable :
" I am black but comely ;
51 As the tents of Kedar, as the curtains of Solomon.'"
That is,
" I am black as the tents of Kedar,
" Comely as the curtains of Solomon."
See many proofs of this sort of writing in Mr. Wakefield's
Commentary.
As a general meaning of this passage, we may just say,
" The sacrament of the Lord's supper, and other holy
ordinances which are only instituted for the genuine followers
of Christ, are not to be dispensed to those who are continually
returning like the s?iarling ill-natured dog to their easily pre-
dominant sins of rash judgment, barking at and tearing the
characters of others by evil-speaking, backbiting and slander-
ing ; nor to him, who, like the swine, is frequently return-
ing to wallow in the mud of sensual gratifications and im-
purities. "
Verse 7. Ask — seek — k7iock] These three words include
the ideas of want, loss, and earnestness. Ask : turn beggar
at the door of Mercy : thou art destitute of all spiritual good,
and it is God alone who can give it to thee ; and thou has*
no claim but what his mercy has given thee on itself.
ST. MATTHEW
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Directions to persevere
and ye shall find ; knock, and it shall
be opened unto you ;
8 For a every one that asketh re-
ceiveth, and he that seeketh findeth; and to him
that knocketh it shall be opened.
9 b Or what man is there of you, whom if his
son ask bread, will he give him a stone ?
10 Or if he ask a fish, will he give him a
serpent ?
a Prov. 8. 17. Jer. 29. 12, 13. b Luke 11. 11, 12, 13.
c Gen. 6. 5. & 8. 21.
Seek : Thou hast lost thy God, thy paradise, thy soul. — Look
about thee, leave no stone unturned ; — there is no peace, no
final salvation for thee till thou get thy soul restored to the
favour and image of God.
Knock: Be in earnest — be importunate: Eternity is at
hand! and if thou die in thy sins, where God is thou shalt
never come.
Ask with confidence and humility.
Seek with care and application.
Knock with earnestness and perseverance.
Verse 8. For every one that asketh receiveth] Prayer is
always heard after one manner or other. No soul can pray
in vain that prays as directed above. The truth and faithful-
ness of the Lord Jesus are pledged for it. Ye shall receive
— ye shall find — it shall be opened. These words are as
strongly binding on the side of God, as thou shalt do no mur-
der is on the side of man. Bring Christ's word, and Christ's
sacrifice with thee, and not one of Heaven's blessings can be
denied thee. See on Luke xi. 9.
Verse 9. Or what man is there — whom if his son] Men are
exhorted to come unto God, with the persuasion that he is a
most gracious and compassionate Parent, who possesses all
heavenly and earthly good ; knows what is necessary for each
of his creatures, and is infinitely ready to communicate that
which they need most.
Will he give him a stone ?] Will he not readily give him bread
if he have it ? This was a proverb in other countries ; a benefit
grudgingly given by an avaricious man, is called by Seneca,
panem lapidosum, stony bread. Hence that saying in Plautus :
Altera manu,fert lapidem, panem ostentat altera — in one hand
he brings a stone, and stretches out bread in the other.
Verse 11. If ye then, being evil] Tlovypot ovtis, who are ra-
dically and diabolically depraved, yet feel yourselves led by
natural affection, to give those things to your children which
are necessary to support their lives : how much more will
your Father, who is in heaven, whose nature is infinite good-
ness, mercy, and grace, give good things — his grace and Spirit,
(a-veuji** *y<8v, the Holy Ghost, Luke xi. 13.) to them who ask
him? What a picture is here given of the go< dness of God!
Reader, ask thy soul, could this heavenly Father reprobate to
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in fervent prayer
11 If ye then, c being evil, know how
to give good gifts unto your children,
how much more shall your Father
which is in heaven, give good things to them
that ask him ?
1 2 Therefore all things d whatsoever ye would
that men should do to you, do ye even so to them ;
for e this is the law and the prophets.
13 TF f Enter ye in at the strait gate : for wide
d Tob. 4. 15. Luke 6. 31. ' Lev. 19. 18. Ch. 22. 40. Rom. 13. 8, 9, 10
Gal. 5. 14. 1 Tim. 1. 5. f Luke 13. 24.
unconditional eternal damnation, any creature he has made ?
He who can believe that he has, may believe any thing : but
still God is love.
Verse 12. Therefore all things whatsoever ye would that men]
This is a most sublime precept, and highly worthy of the
grandeur and beneficence of the just God who gave it. The
general meaning of it is this : " Guided by justice and mercy,
do unto all men as you would have them to do to you, were
your circumstances and theirs reversed." Yet, this saying
may be misunderstood ; " If the prisoner should ask the judge,
' whether he would be content to be hanged, were he in his
case,' he would answer, ' JVo.' Then, says the prisoner, do as
you would be done to : — neither of them must do as private
men ; but the judge must do by him, as they have publicly
agreed; that is, both judge and prisoner have consented to a
law, that if either of them steal, he shall be haDged." — Selden.
None but he whose heart is filled with love to God and all
mankind, can keep this precept, either in its spirit or letter.
Self-love will feel itself sadly cramped when brought within
the limits of this precept — but God hath spoken it : it is the
spirit and design of the law and the prophets ; the sum of all
that is laid down in the Sacred Writings, relative to men's
conduct towards each other. It seems as if God had written
it upon the hearts of all men, for sayings of this kind may be
found among all nations, Jewish, Christian, and Heathen. See
many examples in Wetstein's notes.
Verse 13. Enter ye in at the strait gate] Our Saviour
seems to allude here to the distinction between the public and
private ways mentioned by the Jewish lawyers. The public
roads were allowed to be sixteen cubits broad, the private
ways only four. The words in the original are very em-
phatic : Enter in (to the kingdom of heaven) through this
strait gate, h» tyi$ a-revvs irvtos, i. e. of doing to every one as
you would he should do unto you ; for this alone seems to be
the strait gate which our Lord alludes to.
For wide is the gate] And very broad, ev$v%6>£o<;, from evpvs,
broad, and xapos, a place, a spacious roomy place ; that leadeth
forward airxyewa, into that destruction e<« run awuXeitw, mean-
ing eternal misery, intimating, that it is much more congenial
\ to the revengeful, covetous heart of fallen man, to take every
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Of the strait gate, false prophets, CHAP
is the gate, and broad is the way that
leadeth to destruction, and many there
be which £o in thereat.
14 a Because strait is the gate, and narrow is
the way, which leadeth unto life, and few there be
that find it.
15 H b Beware of false prophets, c which come
to you in sheep's clothing, but inwardly they are
d ravening wolves.
* Or Horn b Deut. 13. 3. Jer. 23. 16. Ch. 24. 4, 5, 11, 24. Mark 13.
22. Uom. 16. 17, 18. Eph. 5. 6. Col. 2. 8. 2 Pet. 2. 1, 2, 3. 1 John 4. 1.
advantage of another, and to enrich himself at his expense,
rather than to walk according to the rule laid down before, by
our blessed Lord, and that acting contrary to it is the way to
everlasting misery. With those who say it means repentance,
and forsaking sin, I can have no controversy. That is cer-
tainly a gate and a strait one too, through which every sinner
must turn to God, in order to find salvation. But the doing
to every one as we would they should do unto us, is a gate
extremely strait, and very difficult to every unregenerate mind.
Verse 14. Because strait is the gate] Instead of an, because,
I should prefer n, how, which reading is supported by a
great majority of the best MSS. versions, and fathers.
How strait is that gate ! This mode of expression more
forcibly points out the difficulty of the way to the kingdom.
How strange is it that men should be unwilling to give up
their worldly interests to secure their everlasting salvation !
and yet no interest need be abandoned, but that which is
produced by injustice and unkindness. Reason, as well as
God, says, such people should be excluded from a place of
blessedness. He who shows no mercy (and much more he
who shows no justice) shall have judgment without mercy.
Jam. ii. 13.
Few there be that find it.] The strait gate, o-r£v>j ttv^,
signifies literally what we call a wicket, i. e. a little door in
a large gate. Gate, among the Jews, signifies, metaphorically,
the entrance, introduction, or means of acquiring any thing.
So they talk of the gate of repentance, the gate of prayers,
and the gate of tears. When God, say they, shut the gate of
paradise against Adam, He opened to him the gate of re-
pentance. The way to the kingdom of God is made sufficiently
manifest — the completest assistance is promised in the way,
and the greatest encouragement to persevere to the end, is
held out in the everlasting Gospel. But men are so wedded
to their own passions, and so determined to follow the
imaginations of their own hearts, that still it may be said :
There are few who find the way to heaven ; fewer yet who
abide any time in it : fewer still who walk in it ; and fewest
of all who persevere unto the end. Nothing renders this
way either narrow or difficult to any person, but Sin. Let
VII. good and evil fruits, &c.
16 e Ye shall know them by their Vd.27.1'
fruits. f Do men gather grapes of An'Cci73P'
thorns, or figs of thistles ?
17 Even so g every good tree bringeth forth
good fruit ; but a corrupt tree bringeth forth evil
fruit.
18 A good tree cannot bring forth evil fruit,
neither can a corrupt tree bring forth good
fruit.
c Mic. 3. 5. 2 Tim. 3. 5. d Acts 20. 29, 30. e Ver. 20. Ch. 12. 33.
— f Luke 6. 43, 44. 8 Jer. 11. 19. Ch. 12. 33.
all the world leave their sins, and all the world may walk
abreast in this good way.
Verse 16. Beware of false prophets] By false prophets we
are to understand teachers of erroneous doctrines, who come
professing a commission from God, but whose aim is not to
bring the heavenly treasure to the people, but rather to rob
them of their earthly good. Teachers who preach for hire,
having no motive to enter into the ministry but to get a living,
as it is ominously called by some, however they may bear the
garb and appearance of the innocent useful sheep, the true
pastors commissioned by the Lord Jesus : or to whatever
name, elfrss, or party they may belong, are, in the sight of the
heart-searching God, no other than ravenous wolves, whose
design is to feed themselves with the fat, and clothe them-
selves with the fleece, and thus ruin, instead of save, the flock.
Verse 16. Ye shall know them by their fruits.] Fruits, in the
Scripture, and Jewish phraseology, are taken for works of
any kind. " A man's works," says one, are the tongue of
his heart, and tell honestly whether he is inwardly corrupt
or pure." By these works you may distinguish (emyiarerde)
these ravenous wolves from true pastors. The judgment
formed of a man by his general conduct is a safe one : if the
judgment be not favourable to the person, that is his fault,
as you have your opinion of him from his works, i. e. the
confession of his own heart.
Verse 17. So every good tree] As the thorn can only pro-
duce thorns, not grapes ; and the thistle, not Jigs, but prickles ;
so an unregenerate heart will produce fruits of degeneracy.
As we perfectly know that a good tree will not produce bad
fruit, and the bad tree will not, cannot produce good fruit ;
so we know that the profession of /rpdht7iess, while the life is
ungodly, is imposture, hypocrisy, and deceit. «*A man cannot
be a saint and a sinner at the same time. Let us remember,
that as the good tree means a good heart, and the good fruit
a holy life, and that every heart is naturally viciou$/g so there
is none but God who can pluck up the viciftist Jjre«, create
a good heart, plant, cultivate, water, and -make it continually
fruitful in righteousness and true holiness.
Verse 18. A good tree cannot bring forth evil fruit] Lore
h
Who shall enter into ST. MATTHEW.
19 a Every tree that bringeth not
forth good fruit is hewn down, and cast
into the fire.
20 Wherefore by their fruits ye shall know
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them.
21 H Not every one that saith unto me, b Lord,
Lord, shall enter into the kingdom of heaven; but
he that doeth the will of my Father which is in
heaven.
22 Many will say to me in that day, Lord, Lord,
» Ch. 3. 10. Luke 3. 9. John 15. 2, 6. b Hos. 8. 2. Ch. 25. 11, 12. Luke
6. 46. & 13. 25. Acts 19. 13. Rom. 2. 13. James 1. 22.
to God and man is the root of the good tree ; and from this
principle all its fruit is found. To teach, as some have done,
that a state of salvation may be consistent with the greatest
crimes, (such as murder and adultery in David) or that the
righteous necessarily sin in all their best works ; is really to
make the good tree bring forth bad fruit, and to give the lie
to the Author of Eternal Truth.
Verse 19. Every tree that bringeth not forth good fruit]
What a terrible sentence is this against Christless pastors, and
Christless hearers ! Every tree that produceth not good fruit,
ocKOTTerai, is to be now cut down, the act of excision is now
taking place : the curse of the Lord is even now on the head
and the heart of every false teacher, and impenitent hearer.
Verse 20. Wherefore by their fruits, &ic] This truth is often
repeated, because our eternal interests depend so much upon
it. Not to have good fruit, is to have evil : there can be no
innocent sterility in the invisible tree of the heart. He that
brings forth no fruit, and he that brings forth bad fruit, are
both only fit for the fire.
Verse 21. Not every one] Ov nets a Hebraism, say some,
for no person. It is a Grazcism and a Latinism too : < v
ir <* v r a v Seat, not all of the gods, i. e. not any of the gods.
Hom. Odyss. Z. 240. So Terence : Sine omni periclo, with-
out all danger, i. e. without any danger. And Juvenal :
Sine omni labe, without all imperfection, t. e. without any.
See more in Mr. Wakefield. The sense of this verse seems to
be this : No person, by merely acknowledging my authority,
believing in the divinity of my nature, professing faith in
the perfection of my righteousness, and infinite merit of my
atonement, shall enter into the kingdom of heaven — shall have
any part with God in glory ; but he who doeth the will of my
Father — he who gets the bad tree rooted up, the good tree
planted, and continues to bring forth fruit to the glory and
praise of God. There is a good saying among the Rabbins
on this subject. " A man should be as vigorous as a panther,
as swift as an eagle, as fleet as a stag, and as strong as a lion,
to do the will of his Creator."
the kingdom of heaven
have we c not prophesied in thy name ?
and in thy name have cast out devils ?
and in thy name done many wonderful
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works r
23 And d then will I profess unto them, I never
knew you : e depart from me, ye that work ini-
quity.
24 IT Therefore f whosoever heareth these say-
ings of mine, and doeth them, I will liken him unto
a wise man, which built his house upon a rock :
c Numb. 24. 4. John 11. 51. 1 Cor. 13. 2. « Ch. 25. 12. Luke 13. 25, 27.
2 Tim. 2. 19. e Ps. 5. 5. & 6. 8. Ch. 25. 41. ' Luke 6. 47, &c.
Verse 22. Many will say to me in that day] H.kbiv>i tjj v/ispx,
in that very day, viz. the day of judgment — have we not pro-
phesied, taught, publicly preached, in thy name ; acknow-
ledging thee to be the only Saviour, and proclaiming thee
as such to others ; cast out demons, impure spirits, who had
taken possession of the bodies of men ; done many miracles, be-
ing assisted by supernatural agency to invert even the course of
nature, and thus prove the truth of the doctrine we preached ?
Verse 23. Will I prof ess] Oy.cXoyntra, I will fully and plainly
tell them, 1 never knew you — I never approved of you : for so
the word is used in many places, both in the Old and New .
Testaments. You held the truth in unrighteousness, while
you preached my pure and holy doctrine : and for the sake
of my own truth, and through my love to the souls of men,
I blessed your preaching ; but yourselves I could never
esteem, because ye were destitute of the spirit of my Gospel,
unholy in your hearts, and unrighteous in your conduct.
Alas ! alas ! how many preachers are there who appear pro-
phets in their pulpits ; how many writers, and other evan-
gelical workmen, the miracles of whose labour, learning, and
doctrine, we admire, who are nothing, and worse than no-
thing, before God ; because they perform not his will, but
their own ? What an awful consideration, that a man of
eminent gifts, whose talents are a source of public utility,
should be only as a way-mark or finger-post in the way to
eternal bliss, pointing out the road to others, without walking
in it himself!
Depart from me] What a terrible word ! What a dreadful
separation ! Depart from ME ! from the very Jesus whom
you have proclaimed, in union with whom alone eternal life
is to be found. For, united to Christ, all is heaven; separated
from him, all is hell.
Verse 24. Therefore whosoever heareth these sayings of
mine] That is, the excellent doctrines laid down before in
this and the two preceding chapters. There are several pa-
rables or similitudes like to this in the Rabbins. I shall quote
but the two following :
The house builded on a rock ; CHAP
a. m. 4031. 25 And the the rain descended, and
AD. 27.
An^',yop" the floods came, and the winds
blew, and beat upon that house;
and it fell not: for it was founded upon a
rock.
26 And every one that heareth these sayings
of mine, and doeth them not, shall be likened
unto a foolish man, which built his house upon
the sand;
VII,
that on the sand.
* Ch. 13. 54. Mark 1. 22. &6. 2. Luke 4. 32.
Rabbi Eleasar said, "The man whose knowledge exceeds
his works, to whom is he like ? He is like a tree which had
many branches, and only a few roots ; and when the stormy
winds came, it was plucked up and eradicated. But he whose
good works are greater than his knowledge, to what ishe like ?
He is like a tree which had few branches, and many roots ;
so that all the winds of heaven could not move it from its
place." Pirke Aboth.
Elisha, the son of Abuja, said, " The man who studies
much in the law, and maintains good works, is like to a man
who built a house, laying stones at the foundation, and build-
ing brick upon them ; and though many waters come against
it, they cannot move it from its place. But the man who
studies much in the law, and does not maintain good works,
is like to a man who, in building his house, put brick at the
foundation, and laid stones upon them, so that even gentle
waters shall overthrow that house." Aboth Rab. JVath.
Probably our Lord had this or some parable in his eye :
but how amazingly improved in passing through his hands !
In our Lord's parable there is dignity, majesty, and point,
which we seek for in vain in the Jewish archetype.
I will liken him unto a wise man] To a prudent man — etifyt
$ povi pa , to a prudent man, man of sense and understanding,
who, foreseeing the evil, hideth himself, who proposes to
himself the best end, and makes use of the proper means to
accomplish it. True wisdom consists in getting the building
of our salvation completed : to this end, we must build on
the Rock, Christ Jesus, and make the building firm, by
keeping close to the maxims of his Gospel, and having our
tempers and lives conformed to its word and spirit : and
when, in order to this, we lean on nothing but the grace of
Christ, we then build upon a solid Rock.
Verse 25. And the rain descended — -floods came — winds blew]
In Judea, and in all countries in the neighbourhood of the
tropics, the rain sometimes falls in great torrents, producing
rivers, which sweep away the soil from the rocky hills ; and
the houses, which are builded of brick only dried in the sun,
of which there are whole villages in the East, literally melt
away before those rains, and the land-floods occasioned by
27 And the rain descended, and the
floods came, and the winds blew, and
beat upon that house ; and it fell : and
great was the fall of it.
28 And it came to pass, when Jesus
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had
ended these sayings, a the people were astonish-
ed at- his doctrines :
29 b Fpr he taught them as one having authority,
and not as the scribes.
b John 7. 46.
them. There are three general kinds of trials to which the
followers of God are exposed ; and to which, some think, our
Lord alludes here : first, Those of temporal afflictions, com-
ing in the course of divine providence : these may be likened
to the torrents of rain. Secondly, those which come from
the passions of men, and which maybe likened to the im-
petuous rivers. Thirdly, those, which come from Satan and
his angels, and which, like tempestuous whirlwinds, threaten
to carry every thing before them. He alone, whose soul is
built on the Rock of Ages, stands all these shocks ; and not
only stands in, but profits by them.
Verse 26. And every one that heareth — and doeth them not]
Was there ever a stricter system of morality delivered by God
to man, than in this sermon ? He who reads or hears it, and
does not look to God to conform his soul and life to it, and
notwithstanding is hoping to enter into the kingdom of
heaven, is like the fool who built his house on the sand
When the rain, the rivers, and the winds come, his building
must fall, and his soul be crushed into the nethermost pit
by its ruins. Talking about Christ, his righteousness, merits,
and atonement, while the person is not conformed to his
word and spirit, is no other than solemn self-deception.
Let it be observed, that it is not the man who hears or
believes these sayings of Christ, whose building shall stand
when the earth and its works are burnt up ; but the man
who does them.
Many suppose that the law of Moses is abolished, merely
because it is too strict and impossible to be observed ; and
that the Gospel was brought in to liberate us from its obliga-
tions ; but let all such know, that in the whole of the old
covenant nothing can be found so exceedingly strict and holy
as this sermon, which Christ lays down as the rule by which
we are to walk. " Then, the fulfilling of these precepts is
the purchase of glory." No, it is the way only to that glory
which has already been purchased by the blood of the Lamb.
To him that believes, all things are possible.
Verse 28. The people were astonished] 0< «%A«< the multi-
tudes; for vast crowds attended the ministry of this most
popular and faithful of all preachers. They were astonished
L 2
A leper applies to Christ
ST. MATTHEW.
to be healed.
at his doctrine. They heard the law defined in such a manner
as they had never thought of before : and this sacred system
of morality urged home on their consciences with such clear-
ness and authority, as they had never felt under the teaching
of their Scribes and Pharisees. Here is the grand difference
between the teaching of Scribes and Pharisees, the self created
or Men-made ministers, and those whom God sends. The
first may preach what is called very good and very sound
docCrine ; but it comes with no authority from God to the
souls of the people ; therefore, the unholy is unholy still :
because preaching can only be effectual to the conversion of
men, when the unction of the Holy Spirit is in it ; and as
these are not sent by the Lord, therefore they shall not
profit the people at all. Jer. xxiii. 32.
Verse 29. Having authority] They felt a commanding
power and authority in his word, his doctrine. His state-
ment were perspicuous, his exhortations persuasive, his
doctrine sound and rational, and his arguments irresistible.
These they never felt in the trifling teachings of their most
celebrated doctors, who consumed their own time and that
of their disciples and hearers, with frivolous cases of con-
science, ridiculous distinctions, and puerile splittings of con-
troversial hairs — questions not calculated to minister grace
to the hearers.
Several excellent MSS. and almost all the ancient versions
read xcu ci G>#pio-*toi, and the Pharisees. He taught them as
one having authority, like the most eminent and distinguished
teacher, and not as the Scribes — and Pharisees, who had no
part of that unction, which he in its plenitude possessed.
Thus ends a sermon, the most strict, pure, holy, profound,
and sublime, ever delivered to man ; and yet so amazingly
simple is the whole, that almost a child may apprehend it !
Lord ! write al! these thy sayings upon our hearts, we
beseech thee! Amen.
CHAPTER VIII.
Great multitudes follow Christ, I. He heals a leper, 2 — 4. Heals the Centurion's servant, 6 — 13. Heals Peter's
wife's mother, 14, 15. and several other diseased persons, 16, 17. Departs from that place, 18. Two persons
offer to be his disciples, 19 — 22. He and his disciples are overtaken 7vith a tempest, which he miraculously stills,
23 — 27. He cures Demoniacs, and the Demons zohich zoere cast out enter into a herd of swine, which, rushing
into the sea, perish, 28 — 32. The szvine-herds announce the miracle to the Gergesenes, zvho request Christ to
depart from their country, 33, 34.
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HEN he was come down from
the a mountain, great, multi-
w
tudes followed him
1 Chap. 5. 1. Luke 7. 1.
NOTES ON CHAP. VIII.
Verse 1. From the mountain] That mountain on which he
had delivered the preceding inimitable sermon.
Great multitudes followed him] Having been deeply im-
pressed with the glorious doctrines which they had just heard.
Verse 2. And, behold, there came a leper] The leprosy
Xi-rpx, from Aew/s a. scale, was an inveterate cutaneous disease,
appearing in dry, thin, white scurfy scales or scabs, either
on the whole body, or on some part of it, usually attended
with violent itching, and often with great pain. The
eastern leprosy was a distemper of the most loathsome kind,
highly contagious, so as to infect garments, (Lev. xiii. 47,
&c.) and houses (Lev. xiv. 34, &c.) and was deemed incurable
by any human means. Among the Jews, God alone was
applied to for its removal ; and the cure was ever attributed
to his sovereign power.
The various symptoms of this dreadful disorder, which
2 b And, behold, there came a leper
and worshipped him, saying, Lord, if
thou wilt, thou canst make me clean.
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b Mark 1. 40, &c. Luke 5. 12, &c.
was a striking emblem of sin, may be seen in Lev. xiii. and
xiv. where also may be read the legal ordinances concerning
it ; which, as on the one hand, they set forth how odious
sin is to God, so on the other, they represent the cleansing
of our pollutions by the sacrifice and resurrection of Christ,
by the sprinkling and application of his blood, and by the
sanctifying and healing influences of the Holy Spirit.
The Greek name Ampx, seems to have been given to this
distemper, on account of the thin, white scales (A«n&«,)
with which the bodies of the leprous were sometimes so
covered, as to give them the appearance of snow, Exod. iv.
6. Num. xii. 10. 2 Kings v. 27. L--
Herodotus, lib. 1. mentions this disorder as existing, in
his time, among the Persians. He calls it Acuxjjv, the white
scab ; and says, that those who were affected with it, were
pohibited from mingling with the other citizens ; and so
dreadful was this malady esteemed among them, that they
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Christ heals him CHAP. VIII.
3 And Jesus put forth his hand, and
touched him, saying, I will; be thou
clean. And immediately his leprosy
was cleansed.
4 And Jesus saith unto him, a See thou tell no
man ; but go thy way, show thyself to the priest,
with a touch.
* Ch. 9. 30. Mark 5. 43.
considered it a punishment on the person, from their great
god the Sun, for some evil committed against him. Dr.
Mead mentions a remarkable case of this kind which came
under his own observation. " A countryman whose whole
body was so miserably seized with it that his skin was shining
as covered with flakes of snow ; and as the furfuraceous or
bran like scales were daily rubbed off, the flesh appeared
quick or raw underneath." See the Doctor's Medica Sacra,
chap. ii. It was probably on account of its tendency to
produce this disorder in that warm climate, that God forbad
the use of swine'1 s flesh to the Jews. The use of this bad ali-
ment, in union with ardent spirits, is in all likelihood, the
grand cause of the scurvy, which is so common in the Brit-
ish nations, and which would probably assume the form
and virulence of a leprosy, were our climate as hot as that
of Judea. See the notes on Exod. iv. 6. and on Levit. xiii.
and xiv.
Lord, if thou wilt, thou canst make me clean.] As this leper
may be considered as a fit emblem of the corruption of man
by sin; so may his cure, of the redemption of the soul by
Christ. A sinner truly penitent, seeks God with a respectful
faith ; approaches him in the spirit of adoration, humbles
himself under his mighty hand, acknowledging the great-
ness of his fall, and the vileness of his sin ; his prayer, like
that of the leper, should be humble, plain, and full of con-
fidence in that God who can do all things, and of depend-
ance upon his will or mercy from which all good must be
derived. It is peculiar to God that he need only will what
he intends to perform. His power is his will. The ability
of God to do what is necessary to be done, and his willing-
ness to make his creatures happy, should be deeply consi-
dered by all those who approach him in prayer. The leper
had no doubt of the former, but he was far from being equally
satisfied in respect of the latter.
Verse 3. Jesus put forth his hand — I will ; be thou clean.]
The most sovereign authority is assumed in this speech of
our blessed Lord — I will, there is here no supplication of
any power superior to his own : and the event proved to the
fullest conviction, and by the clearest demonstration, that
his authority was absolute, and his power unlimited. Be
thou cleansed, xxSccfitrSnTi ; a single word is enough.
And immediately his leprosy was cleansed] What an asto-
nishing sight ! A man whose whole body was covered over
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and offer the gift that b Moses com-
manded, for a testimony unto them.
5 IT c And when Jesus was entered
into Capernaum, there came unto him a centurion,
beseeching him,
6 And saying, Lord, my servant lieth at home
b Lev. 14. 3, 4, 10. Luke 5. 14. c Luke 7. 1, &c.
with the most loathsome disease, cleansed from it in a moment
of time ! Was it possible for any soul to resist the evidence of
this fact ? This action of Christ is a representation of that
invisible hand, which makes itself felt by the most insensible
heart : of that internal word which makes itself heard by the
most deaf: and of that supreme will which works every thing
according to its own counsel.
Verse 4. Jesus saith — See thou tell no man] Had our Lord
at this early period, fully manifested himself as the Messiah,
the people, in all likelihood, would have proclaimed him
King; this, however refused by him, must have excited the
hatred of the Jewish rulers, and the jealousy of the Roman
government ; and speaking after the manner of men, his
farther preachings and miracles must have been impeded.
This alone seems to be the reason why he said to the leper,
see thou tell no man.
Show thyself to the priest] This was, to conform to the law
instituted in this case, Lev. xiv. 1, &c.
Offer the gift] This gift was two living clean birds, some
cedar wood, with scarlet, and hyssop, Lev. xiv. 4. which were
to be brought for his cleansing; and when clean, two he-
lambs, one ewe lamb, three tenth deals of flour, and one log of
oil, ver. 10. but if the person was poor, then he was to
bring one lamb, one tenth deal of flour, one log of oil, and two
turtle doves, or young pigeons, ver. 21, 22. See the notes on
Lev. xiv.
Now all this was to be done for a testimony to them ; to
prove that this leper, who was doubtless well known in the
land, had been thoroughly cleansed ; and thus, in this private
way, to give full proof to the priesthood, that Jesus was the
true Messiah. The Jewish Rabbins allowed, that curing
the lepers should be a characteristic of the Messiah ; (see
Bishop Chandler's Vindication) therefore the obstinacy of
the priests, &.c. in rejecting Christ, was utterly inexcusable.
Verse 5. Capernaum] See chap. iv. 13.
A centurion] EKaTovra^os. A Roman military officer who
had the command of one hundred men.
Verse 6. Lord] Rather Sir, for so the word xvpu should"
always be translated when a Roman is the speaker.
Lieth at home] BijZtoTici, lieth all along; intimating that
the disease had reduced him to a state of the utmost impo-
tence, through the grievous torments with which it was ac-
companied.
sS*
ST. MATTHEW.
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CCI. 3.
A centurion applies to Christ
sick of the palsy, grievously tor-
mented.
7 And Jesus saith unto him, I will
come and heal him.
8 The centurion answered and said, Lord,
3 I am not worthy that thou shouldest
* Luke 15. 19, 21.
Sick of the Palsy] Or paralytic. See chap. iv. 24. This
centurion did not act as many masters do when their ser-
vants are afflicted, have them immediately removed to an
infirmary, often to a work house ; or sent home to friends or
relatives, who probably either care nothing for them, or are
unable to afford them any of the comforts of life. In case
of a contagious disorder, it may be necessary to remove an
infected person to such places as are best calculated to cure
the distemper, and prevent the spread of the contagion.
But in all common cases, the servant should be considered
as a child, and receive the same friendly attention. If by a
hasty, unkind, and unnecessary removal, the servant die, are
not the master and mistress murderers before God ?
Verse 7. I will come and heal him] TLya shtiav Qtpcvrtvrio xv-
t«v, / am coming, and will heal him. This saying is worthy
of observation. Jesus did not positively say, I will come and
heal him; this could not have been strictly true, because our
Lord healed him without going to the house, and the issue
shows that the words ought to be taken in the most literal
sense : thus understood, they contained a promise which it
seems none of them distinctly comprehended. Foreseeing the
exercise of the centurion's faith, he promises that while he is
coming, ere he arrives at the house, he will heal him, and
this was literally done, verse 13. There is much beauty in
this passage.
Verse 8. But speak the word only] Or instead of i ere Myoi,
read, hts Xoya, Speak by word or command. This reading is
supported by the most extensive evidence from MSS. versions
and fathers. See here the pattern of that living faith and
genuine humility which ought always to accompany the
prayer of a sinner : Jesus can will away the palsy, and speak
away the most grievous torments. Thejirst degree of humility
is to acknowledge the necessity of God's mercy, and our own
inability to help ourselves : the second, to confess the freeness
of his grace, and our own utter unworthiness. Ignorance,
unbelief, and presumption will ever retard our spiritual cure.
Verse 9. For 1 am a man under authority] That is, under the
authority of others. This verse has given considerable embar-
rassment to commentators and critics. I believe the paraphrase
given above to be the true meaning of the evangelist. To make
this matter more plain, let it be observed, that the Roman/oo<
was divided into three grand parts, Hastati, Principes, and Tri-
arii. Each of these grand divisions was composed of thirty
to heal his servan .
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CCI. 3.
come under my roof: but b speak
the word only, and my servant shall
be healed.
9 For I am a man under authority, having
soldiers under me: and I say to this man,
Go, and he goeth; and to another, Come,
" Ps. 107. 20.
manipuli or companies ; and every manipulus made two centuries
or companies of one hundred men. Every manipulus had two
centurions, but these were very far from being equal in rank
and honour, though possessing the very same office. The Tri-
arii and Principes were esteemed the most honourable, and had
their centurions elected first : and these first elected centurions,
took precedency of the centurions of the Hastati who were
elected last. The centurion in the text was probably one
of this last order, he was under the authority of either the
Principes or Triarii, and had none under him but the hun-
dred men whom he commanded, and who appear to have been
in a state of the most loving subjection to him. The argument
of the centurion seems to run thus. If I who am a person sub-
ject to the control of others, yet have some so completely sub-
ject to myself, that I can say to one, Come, and he cometh, to
another, Go, and he goeth, and to my slave {ra S~otXa f&ov) do
this, and he doeth it ; how much more then canst thou accom-
plish whatsoever thou wiliest, being under no control, and hav-
ing all things under thy command. He makes a proper use of
his authority, who by it raises his mind to the contemplation of
the sovereign power of God, taking occasion from it to humble
himself before him who has all power in heaven and earth ; and
to expect all good from him.
Tbere are two beautiful passages in Arrian that tend much
to illustrate this speech of the centurion. KxTxrxyac, Ayx^s^-
vol, Xiytl fit.ot, 7regevov irgoc, rov A;£<AA£«, kxi xTroTTrxc-ov r»v
Y,giTYi^x,7ro^vafA.tx.i. Eg y^cv, ff^OjM.!*/. " He who personates Aga-
memnon, says to me, Go to Achilles, and bring hither Briseis :
Igo. He says, Come hither : I come." Dissert, l.i. c. 25. p. 97.
Otssv o ®eoc, tiny rote, (pvrotc, xvOetv, xi6n. Orxv (tiry pXxrx-
V£iv, /3A«s"iKV£(. Orxv ex.tpe(>etv rov xxpirov, ex^egtt. Orctv Te7rxi-
vciv, ■xtTTXivtt. Otscv txXiv X7roQxXXav^ x.xt q>vXKoppottv , xxi ctvrx
etc, ctvrx crvitiXav ft.it x etp1 >io-v%txc, f&evetv, v.xi xvxTxvertxi,
pevet x.xt xtxvxvtrxt. " When God commands the plants to
blossom, they bear blossoms. When he commands them to bear
seed, they bear seed. When he commands them to bring forth
fruit, they put forth their fruits. When he commands them to
ripen, they grow ripe. When he commands them to fade. and shed
their leaves, and to remain inactive, involved in themselves, they
thus remain, and are inactive." Cap. 14. p. 62. See Raphelius.
This mode of speech fully marks supreme and uncon-
trolled power, and that power put forth by a sovereign
will to effect any purpose of justice or mercy. And God
Christ strongly
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An. oiymp. £)0 this, and he doeth it.
10 When Jesus heard it he mar-
velled, and said to them that followed, Verily
I say unto you, I have not found so great faith, no,
not in Israel.
* Gen. 12. 3. Isai. 2. 2, 3. & 11. 10. Mai. 1. 11. Luke 13. 29. Acts 10. 45.
& 11. 18. & 14. 27. Rom. 15. 9, &c. Eph. 3. 6.
said, Let there be light, and there was light, is a similar ex-
pression.
Verse 10. I have not found so great faith, no, not in Israel.]
That is, I have not found so great an instance of confidence
and faith in my power, even among the Jews, as this Roman,
a Gentile, has shown himself to possess.
From Luke vii. 5. where it is said of this centurion, " he
loved our nation, and has built us a synagogue ;" we may infer,
that this man was like the centurion mentioned Acts x. 1. A
devout Gentile, a proselyte of the gate, one who believed in the
God of Israel, without conforming to the Jewish ritual, or re-
ceiving circumcision. Though the military life is one of the
most improper nurses for the Christian religion, yet in all na-
tions there have been found several instances of genuine hu-
mility, and faith in God, even in soldiers ; and perhaps never
more in the British military, than at the present. A. D. 1812.
Verse 11. Many shall come from the east and west] Men
of every description, of all countries, and of all professions ;
and shall sit down, that is, to meat, for this is the proper mean-
ing of *vo6itAifl!)«-avr<«(, intimating the recumbent posture used by
the Easterns at their meals. The Rabbias represent the
blessedness of the kingdom of God under the notion of a ban-
quet. See several proofs of this in Schoetgenius. This was
spoken to soften the unreasonable prejudices of the Jews,
which they entertained against the Gentiles, and to prepare
them to receive their brethren of mankind into religious fel-
lowship with themselves, under the Christian dispensation.
With Abraham, and Isaac, and Jacob] In the closest commu-
nion with the most eminent followers of God. But if we
desire to inherit the promises, we must be followers of them
who through faith and patience enjoy them. Let us therefore
imitate Abraham, in his faith, Isaac, in his obedience unto death,
and Jacob, in his hope and expectation of good things to come,
amidst all the evils of this life, if we desire to reign with them.
Verse 12. Shall be cast out into outer darkness] As the enjoy-
ment of that salvation which Jesus Christ calls the kingdom of
heaven, is here represented under the notion of a nuptial
festival, at which the guests sat down in a reclining posture,
with the master of the feast ; so the state of those who were
excluded from the banquet is represented us deep darkness ; be-
cause the nuptial solemnities took place at night. Hence at
those suppers, the house of reception was filled with lights called
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An. Olymp.
CCI. 3.
CHAP. VIII. commends his faith
11 And I say unto you, that a
many shall come from the east and
west, and shall sit down with Abra-
ham, and Isaac, and Jacob, in the kingdom of
heaven.
12 But b the children of the kingdom c shall be
bCh. 21. 43.-
-' Ch.
13. 42, 50.
2 Pet.
& 22.
2. 17.
13. & 24. 51
Jude 13.
&. 25. 30. Luke 13. 28.
S'a.S'li, X«fi7rx^£i, XvKveix, <pxvot. Torches, lamps, candles and lan-
thorns, by Alhenazus and P{utarch : so they who were admitted
to the banquet, had the benefit of the light; but they who
were shut out, were in darkness, called here outer darkness, i. e.
the darkness on the outside of the house, in which the guests
were ; which must appear more abundantly gloomy, when com-
pared with the profusion of light within the guest-chamber.
And because they who were shut out, were not only exposed
to shame, but also to hunger and cold ; therefore it is added,
there shall be weeping and gnashing of teeth. As these feasts
are often alluded to by the Evangelists, I would observe once for
all : that they who were invited to them, entered by agate de-
signed to receive them ; whence Christ, by whom we enter into
the marriage feast, compares himself to agate, John x. 1,2,
7, 9. This gate at the time the guests were to come, was made
narrow, the wicket only being left open, and the porter standing
there, that they who were not bidden to the marriage might
not rush into it. Hence Christ exhorts the Jews, to enter in at
the strait gate, ch. vii. 13, &c. When all that were invited were
once come, the door was presently shut, and was not to be
opened to any who came too late, and stood knocking without :
so after the wise virgins had entered with the bridegroom, the
gate was shut, and was not opened to the foolish virgins, who
stood knocking without, chap. xxv. 1 1. And in this sense we
are to understand the words of Christ, Luke xiii. 24, 25. Many
shall seek to enter in, but shall not be able. Why ? because the
master of the house hath risen up and shut to the door, they would
not come unto him when they might, and now the day of pro-
bation is ended, and they must be judged accordingto the deeds
done in the body. See Whitby on the place. How many of
those who are called Christians, suffer the kingdom, the graces,
and the salvation which they had in their hands, to be lost ;
while West-India negroes, American Indians, Hindoo Poly-
theists, and atheistic Hottentots obtain salvation ! An eternity
of darkness, fears and pains, for comparatively a moment of
sensual gratification, how terrible the thought! What outer dark-
ness, or, ro 0-x.aros to e^arepev, that darkness, that which is the
outermost, may refer to, in eternal damnation, is hard to say :
what it alludes to I have already mentioned : but as the words
fipvyfi.o<; rm oJovrwv, gnashing or chattering of teeth, convey
the idea, notonly of extreme anguish, butof extreme cold : some
have imagined that the punishment of the damned consisted in
ST. MATTHEW.
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CCI. 3.
The fearful condition of those
cast a out into outer darkness : there
shall be weeping and gnashing of
teeth.
13 And Jesus said unto the centurion, Go
»Psal. 49. 19. Rev. 16. 9, 11.
sudden transitions from extreme heat, to extreme eold ; the
extremes of both, I have found to produce exactly the same
sensation.
Milton happily describes this in the following inimitable
verses, which a man can scarcely read, even at Midsummer,
without shivering.
Beyond this flood a frozen continent
Lies dark and wild, beat with perpetual storms
Of whirlwind and dire hail
the parching air
Burns frore, and cold performs the effect of fire.
Thither by harpy-footed furies hal'd,
At certain revolutions all the damn'd
Are brought ; and feel by turns the bitter change
Of fierce extremes, extremes by change more fierce,
From beds of ragingfire, to starve in Ice,
and there to pine
Immoveable, infix'd, and frozen round
Periods of time ; thence hurried back to fire.
Parad. Lost, book ii. line 586.
There is a passage in the Vulgate, Job xxiv. 19. that
might have helped Milton to this idea. Ad nimium calorem
transeat ab aquis nivium. " Let him pass to excessive heat,
from waters of snow." This reading which is found only in
this form, in the Vulgate, is vastly expressive. Every body
knows that snow-water is colder than snow itself. Another of
our Poets has given us a most terrible description of perdi-
tion, on the same ground.
The once pamper'd spirit
To bathe in fiery floods, or to reside
In thrilling regions of the thick ribbed ice ;
To be imprison'd in the viewless winds,
And blown with restless violence round about
This pendant world ; or to be worse than worst
Of those, that lawless and incertain thoughts
Imagine
Similar to this is that dreadful description of the torments
of the wicked given in the Institutes of Menu ; " The wicked
shall have a sensation of agony in Tamisra, or utter darkness,
and in other seats of horror ; in Asipatravana, or the sword-
leaved forest, and in different places of binding fast, and of
rending : multifarious tortures await them : they shall be
mangled by ravens and owls, and shall swallow cakes boiling
hot ; and shall walk over inflamed sands, and shall feel the
pangs of being baked like the vessels of a potter : they shall
who reject the Gospel
thy way ; b and as thou hast believed, A-^ ^3!-
so be it done unto thee. And his
servant was healed in the selfsame
hour.
An. Olymp.
CCI. 3.
b Mark 5. 34. Lute 7. 10, 50.
assume the forms of beasts continually miserable, and suffer
alternate afflictions from extremities of cold and heat; sur-
rounded with terrors of various kinds. They shall have old
age without resource ; diseases attended with anguish ; pangs of
innumerable sorts, and lastly, unconquerable death"
Institutes of Menu, ch. xii. Inst. 75 — 80.
In the Zend Avesta, the place of wicked spirits is termed
" The places of darkness, the germs of the thickest darkness."
An uncommonly significant expression : Darkness has its birth
there : there are its seeds and buds, there it vegetates everlast-
ingly, and its eternal fruit is darkness!
See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii.
p. 412.
And is this, or any thing as bad as this, hell ? Yes, and
worse than the worst of all that has already been mentioned.
Hear Christ himself. There their worm dieth not, and the fire is
not quenched ! Great God ! save the Reader from this dam-
nation !
Verse 13. As thou hast believed, so be it done'] Let the
mercy thou requestest, be equal to the faith thou hast brought
to receive it by. According to thy faith be it done unto thee,
is a general measure of God's dealings with mankind. To
get an increase of faith, is to get an increase of every grace
which constitutes the mind that was in Jesus ; and prepares
fully, for the enjoyment of the kingdom of God. God is the
same in the present time which he was in ancient days ; and
miracles of healing may be wrought on our own bodies and
souls, and on those of others by the instrumentality of our
faith. But alas ! where is faith to be found !
And his servant was healed in the selfsame hour.~\ Ev Ty wpa.
exem, in that very hour. Faith is never exercised in the power
and goodness of God till it is needed ; and when it is exercised,
God works the miracle of healing. Christ never says, believe
now for a salvation which thou now needest, and I will give it
to thee in some future time. That salvation which is expected
through works or sufferings, must of necessity be future, as
there must be time to work or suffer in : but the salvation
which is by faith, must be for the present moment, for this
simple reason, it is by faith, that God may be manifested and
honoured ; and not by works or by sufferings, lest any man
should boast. To say, that though it is of faith, yet it may,
and must in many cases, be delayed, (though the person is
coming in the most genuine humility, deepest contrition, and
with the liveliest faith in the blood of the Lamb) is to say
that there is still something necessary to be done, either on
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Peters mother-in-law healed.
14 H a And when Jesus was come
into Peter's house, he saw b his wife's
mother laid, and sick of a fever.
15 And he touched her hand, and the fever
left her : and she arose and ministered unto
them.
16 H c When the even was come, they brought
unto him many that were possessed with devils :
and he cast out the spirits with his word, and
healed all that were sick :
» Mark I. 29, 30, 31. Luke 4. 38, 39. b 1 Cor. 9. 5.
the part of the person, or on the part of God, in order to pro-
cure it ; neither of which positions has any truth in it.
Verse 14. Peter's house] That Peter lived at Capernaum,
and that Christ lodged with him, is fully evident from this
verse compared with chap. xvii. 24.
Peter's — wife's mother] Learn hence, says Theophylact,
that marriage is no hinderance to virtue , since the chief of
the apostles had his wife. Marriage is one of the first of
Divine institutions, and is a positive command of God. He
says, the state of celibacy is not good, Gen. ii. 18. Those
who pretend to say that the single state is more holy than the
other, slander their Maker, and say in effect, " we are too
holy to keep the commandments of God."
Verse 15. He touched her hand] Can any thing on tbib side
the unlimited power of God, effect such a cure with only a
touch ? If the Scriptures had not spoken of the divinity of
Christ, these proofs of his power must have demonstrated it
to the common sense of every man, whose creed had not pre-
viously blinded him.
Ministered unto them] Avroit, them, is the reading of most of
the printed editions, but etvrcu, to him, has the utmost evidence
in its support from MSS. Versions, and Fathers. Serving
Christ in his ordinances and in his members is the best proof
we can give to others of our being soundly restored to spi-
ritual health.
Verse 16. When the even was come] The Jews kept their
sabbath from evening to evening, according to the law, Lev.
xxiii. 32. From evening to evening shall ye celebrate your sab-
bath. And the Rabbins say, The sabbath doth not enter but
when the sun is set. Hence it was that the sick were not
brought out to our Lord till after sun-set, because then the
sabbath was ended.
Many that were possessed rvith devils] Dr. Lightfoot gives
two sound reasons why Judea, in our Lord's time, abounded
with demoniacs. First, Because they were then advanced to
the very height of impiety ; see what Josephus, their own
historian, says of them : There was not (said he) a nation
under heaven more wicked than they were. See on Rom. i. 1.
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CHAP* VIII. A scribe resolves to be a disciple
17 That it might be fulfilled which
was spoken by Esaias the prophet,
saying, d Himself took our infirmities,
and bare our sicknesses.
18 IT Now when Jesus saw great multitudes
about him, he gave commandment to depart unto
the other side.
19 e And a certain scribe came, and said unto
him, Master, I will follow thee whithersoever
thou goest.
c Mark 1. 32, &c. Luke4. 40, 41. d Isai. 53. 4.
e Luke 9. 57, 53.
1 Pet. 2. 21.
Secondly, Because they were then strongly addicted to magic,
and so, as it were, invited evil spirits to be familiar with them.
It seems strange to find men at this distance of time question-
ing the truth of that, which neither scribes nor Pharisees
then doubted ; nor did they ever object against the preten-
sions of Christ and his apostles to cast them out. And, if the
whole business of demonism had been only a vulgar error,
as wise men now tell us) what a fine opportunity had the wise
men then to unmask the whole matter, and thus pour contempt
on the pretensions of our blessed Lord and his followers, who
held it to be one proof of their divine mission, That demons
were subject to them ?
And healed all that were sick] Not a soul did the Lord Jesus
ever reject, who came to him soliciting his aid. Need any
sinner despair who comes to him, conscious of his spiritual
malady, to be healed by his merciful hand ?
Verse 17. Himself took our infirmities] The quotation is
taken from Isa. liii. 4. where the verb WJU nasa signifies to
bear sin, so as to make atonement for it. And the Rabbins
understand this place to speak of the sufferings of the Messiah,
for the sins of Israel ; and say that all the diseases, all the
griefs, and all the punishments due to Israel shall be borne
by him. See Synopsis Sohar. Christ fulfils the prophecies
in all respects, and is himself the completion and truth of
them, as being the lamb and victim of God, which bears and
takes away the sin of the world. The text in Isaiah refers
properly to the taking away of sin ; and this in the Evangel-
ist, to the removal of corporeal afflictions : but as the diseases
of the body are the emblems of the sin of the soul, Matthew,
referring to the prediction of the prophet, considered the
miraculous healing of the body, as an emblem of the soul's
salvation by Christ Jesus.
Verse 18. Unto the other side.] Viz. of the Lake of Genc-
sareth, whence he proceeded to the country of the Gergese?ies,
ver. 28.
Verse 19. A certain scribe] Though ei$ ypxpix.a.Tev<;, one
scribe, may be considered as a Hebraism ; yet it is probable
that the literal construction of it was intended, to show that
M
One requests to bury his father.
20 And Jesus saith unto
ST. MATTHEW.
him, The
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A D 27 ■"" ""** «"^"-3 ouitii uinu mm,
Accil>3np' f°xes nave holes, and the birds of the
air have nests ; but the Son of man hath
not where to lay his head.
21 a And another of his disciples said unto him,
Lord, b suffer me first to go and bury my father.
22 But Jesus said unto him, Follow me; and
let the dead bury their dead.
1 Luke 9. 59, 60. b See 1 Kings 19. 20.
few of this class came to the Lord Jesus for instruction or
salvation.
Master] Rather teacher, hdctntaXe, from S~i$cio-x.u, I teach.
which itself seems to be derived from 2etx.<», I show, and means
the person who shows or points out a particular way or science.
I will follow thee whithersoever thou goest.] A man who is
not illuminated by the Spirit of God, thinks himself capable
of any thing : he alone who is divinely taught, knows he can
do nothing but through Christ strengthening him. Every
teacher among the Jews had disciples, and some especially
that followed or accompanied them wherever they went, that
they might have some person at hand with whom they might
converse concerning the divine law.
Verse 20. The foxes have holes, &c] Reader ! art thou a
poor man ? and dost thou fear God ? Then, what comfort must
thou derive from the thought, that thou so nearly resemblest
the Lord Jesus ! But how unlike is the rich man, who is the
votary of pleasure and slave of sin, to this heavenly pattern !
Son of man] A Hebrew phrase, expressive of humiliation
and debasement ; and on that account, applied emphatically to
himself, by the meek and lowly Jesus. Besides, it seems here
to be used to point out the incarnation of the Son of God,
according to the predictions of the prophets, Psal. viii. 5.
Dan. vii. 13. And as our Lord was now showing forth his
eternal Divinity in the miracles he wrought, he seems stu-
dious to prove to them the certainty of his incarnation, be-
cause on this depended the atonement for sin. Indeed our
Lord seems more intent on giving the proofs of bis humanity,
than of his divinity, the latter being necesswrdy manifested by
the miracles which he was continually working.
Verse 21. Another of his disciples] This does not mean any
of the twelve, but one of those who were constant hearers of
our Lord's preaching; the name of disciple being common to
all those who professed to believe in him, John vi. 66. Bury
my father : probably his father was old, and apparently near
death, but it was a maxim among the Jews, that if a man
had any duty to perform to the dead, he was, for that time,
free from the observance of any other precept or duty. The
children of Adam are always in extremes ; some will rush
into the ministry of the Gospel without a call, others will delay j
A great tempest at sea.
23 IT And when he was entered into
a ship, his disciples followed him.
24 c And, behold, there arose a great
tempest in the sea, insomuch that the ship
covered with the waves : but he was asleep.
25 And his disciples came to him,
awoke him, saying, Lord, save us :
perish.
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cei. 3.
was
and
we
Mark 4. 37, &c. Luke 8. 23, &c.
long after they are called ; the middle way is the only safe
one : not to move a finger in the work till the call be given,
and not to delay a moment after.
Verse 22. Let the dead bury their dead.] It was usual for
the Jews to consider a man as dead who had departed from the
precepts of the law ; and on this ground, every transgressor
was reputed a dead man. Our Lord's saying being in common
rise, had nothing difficult in it to a Jew. Natural death is the
separation of the body and soul : spiritual death, the separation
of God and the soul : men who live in sin are dead to God.
Leave the spiritually dead to bury their natural dead. All the
common offices of life may be performed by any person ; to
preach the glad tidings of the kingdom of God is granted but
to a few, and to these only by an especial call; these should
immediately abandon worldly concerns and employments, and
give themselves wholly up to the work of the ministry.
Verse 24. Arose a great tempest in the sea] Probablv ex-
cited by Satan, the prince of the power of the air. who,
having got the Author and all the preachers of the Gospel to-
gether in a small vessel, thought by drowning it to defeat the
purposes of God, and thus to prevent the salvation of a
ruined world. What a noble opportunity must this have ap-
peared to the enemy of the human race !
Verse 25. And his disciples] the disciples. In the common
printed editions, as well as in our translation, it is his disci-
ples, but «.vTov, his, is omitted by the very best MSS. and by
Bengel. Welstein, and Griesbach. This is a matter of very
small importance, and need not be noticed, only every trans-
lator and commentator should aim to the uttermost of his
knowledge and power, to give every particle of the language
of the inspired penman that can be expressed, and to insert
no one word which he has reason to believe did not come by
the inspiration of God.
Lord, save us: we perish.] One advantage of trials is to
make us know our weakness, so as to oblige us to have re-
course to God by faith in Christ. It is by faith alone that we
may be said to approach him ; by love we are united to him,
and by prayer we awake him. All good perishes in us without
Christ : without his grace, there is not so much as one mo-
ment in which we are not in danger of utter ruin. How
Jesus commands a calm.
CHAP. VIII.
Two demoniacs meet Jesus.
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CCI. 3.
26 And he saith unto them, Why
are ye fearful, O ye of little faith ?
Then a he arose, and rebuked the
winds and the sea : and there was a great
calm.
27 But the men marvelled, saying, What manner
of man is this, that even the winds and the sea
obey him!
28 TT b And when he was come to the other
a Ps. 65. 7. & 89. 9. & 107. 29.
proper then is this short prayer for us, and how familiar
should it be to us ! Taken in the extensive Christian sense it
is exceedingly expressive ; it comprehends all the power of
our Lord's might, all the merit of his atonement, and all the
depth of our misery and danger. See QuesneZ.
Verse 26. Why are ye fearful, O ye of little faith ?] Faith
is ever bold — incredulity, always timid. When faith fails in
temptation, there is the utmost danger of shipwreck. Lord,
increase our faith ? is a necessary prayer for all who desire
to be saved.
Then he arose and rebuked the winds, &.C.] As the agitation
of the sea was only the effect of the wind, it was necessary
to remove the cause of the disturbance, that the effect might
cease. Joshua did not say to the earth, Earth, stand thou still,
because the earth is not the cause of its own motion ; but
sun, stand thou still. D1T WOW shemesh dom, Sun be silent, or
restrain thy influence, which is a proper cause of the revolu-
tions of all the planets. When the solar influence was by
the miraculous power of God suspended, the standing still of
the earth was a necessary consequence. Both Christ and
Joshua spoke with the strictest philosophical precision. See
the notes on Josh. x. 12 — 14.
There was a great calm] One word of Christ can chauge the
face of nature, one word of his can restore calm and peace to
the most troubled and disconsolate soul. Prayer and faith,
if sincere, shall be heard though they may be weak. 1. That
our imperfections may not hinder us from praying to God.
2. That we may be persuaded it is not 'bur merits which
make our prayers effectual. 3. That we may offer them up
with great humility : and 4. That we may be fully united to
Christ, without which union there is no salvation.
There was at first a great agitation, then a great calm.
Thus God ever proportions the comfort to the affliction.
Verse 27. The men marvelled] Every part of the creation
(man excepted,) hears and obeys the Creator's voice. Sinners
have an ear for the world, the devil, and the flesh : till this ear
is shut, God's voice is not discerned : for when it is shut to its
enemies, it is open to its friends. I
side into the country of the Gerge- A'™nfl'
senes, there met him two possessed A'cc^3,p
with devils, coming out of the tombs,
exceeding fierce, so that no man might pass by
that way.
29 And, behold, they cried out, saying, What
have we to do with thee, Jesus, thou Son of
God ? art thou come hither to torment us before
the time ?
» Mark 5. 1, &c. Luke 8. 20, &c.
What manner of man is this] nemvoi es-»v avrog, How great is
this person ! Here was God fully manifest, but it was in the
flesh, — there were the hidings of his power.
Verse 28. The country of the Gergesenes] This word is va-
riously written in the MSS. and Versions; Gergasenes,Gerasenes,
Gadarenes, Gergesions, and Gersedonians. The three first are
supported by the greater authorities. They might have all
been names of the same place or district ; but if we depend on
what Origen says, the people mentioned here could not have
been the inhabitants of Gerasa, which, says he, is a city of
Arabia, cvre QxXaa-crxv, ovre Ai^vjjv ttXtjitiov e^ovt*, which has
neither sea nor lake nigh to it. " Gadara was, according to
Josephiis, the metropolis of Perea, or the region beyond Jor-
dan: both the city and villages belonging to it, lay in the
country of the Gergasenes ; whence Christ going into the
country of the Gadarenes, Mark v. 1. is said to go into the
region of the Gergasenes, Matt. viii. 28." Whitby.
Two possessed with devils] Persons possessed by evil demons.
Mark and Luke mention only one demoniac, probably the
fiercer of the two.
Coming out of the tombs] It is pretty evident that cupolas
were generally builded over the graves among the Jews, and that
these demoniacs had their dwellings under such : the evil spirits
which were in them delighting more in these abodes of desola-
tion and ruin, as being more congenial to their^/ierce and diabo-
lic nature, and therefore would drive the possessed into them.
Verse 29. What have we to do with thee] The literal trans-
lation of t< jjj«,<v x*t irot j is, What is it to us and to thee? which
perhaps might be understood to imply their disclaiming any
design to interfere with the work of Christ, and that he should
not therefore meddle with them; for it appears they exceed-
ingly dreaded his power.
What have we to do with thee, is a Jewish phrase, which
often occurs in the Old Testament, signifying an abrupt refu-
sal of some request, or a wish not to be troubled with the
company or importunity of others. Jehu said to the mes-
senger who was sent by Joram to meet him ; What hast thou
to do with peace ? David said, What have I to do with you, ye
M 2
Demons enter the sivine,
ST. MATTHEW.
W271' 30 Ancl tnere was a S00^ waJ °ff
Acciy3P' ^rom *hem, a herd of many swine
— — ■ — ■ feeding.
31 So " the devils besought him, saying, If thou
cast us out, suffer us to go away into the herd of
swine.
32 And he said unto them, Go. And
when they were come out, they went into
the herd of swine : and, behold, the whole
herd of swine ran violently down a steep
a Mark 5. 7, 12. Luke 8. 30—33. Rev. 12. 12.
sons of Zeruiah? Compare Judg. %i. 12. 2 Sam. xvi. 10.
2 Kings ix. 18. Ezra iv. 3. John ii. 4. See the note on
Marki. 24.
Jesus, thou Son of God] Griesbach omits the word Jesus,
on the authority of several MSS. of the greatest antiquity and
respectability ; besides some Versions, and several of the Fa-
thers. I heartily concur with these MSS., &c for this simple
reason, among others, that the word Jesus, i. e. Saviour, was
of too ominous an import to the Satanic interest, to be used
freely in such a case, by any of his disciples or subalterns.
Art thou come hither to torment us before the time ?] From
this it appears that a greater degree of punishment awaited
these demons than they at that time endured ; and that they
knew there was a time determined by the divine Judge, when
they should be sent into greater torments.
Verse 30. A herd of many swi7ie] These were in all proba-
bility Jewish property, and kept and used in express viola-
tion of the law of God ; and therefore their destruction, in
the next verse, was no more than a proper manifestation of
the justice of God.
Verse 31. Suffer us to go away] Evirpe-^ov y/niv uzts^hv ;
this is the common reading, but ctzrorTethov i>fA.xt, send us away,
appears more genuine. This latter reading Griesbach has
adopted on the authority of three ancient MSS. the Coptic,
Sahiclic, Ethiopic, Syriac, all the Arabic, Saxon, most of the
Ilala, and the Vulgate. Se?id us away seems to express more
fully the absolute power Jesus Christ had over them, — per-
mission alone was not sufficient ; the very power by which
they were to go away, must come from Christ himself! How
vain was the boast of Satan, ch. iv. 9. when we find he could
not possess the body of one of the vilest animals that God has
made, without immediate authority from the Most High !
Since a demon cannot enter even into a swine without being
cent by God himself; how little is the power or malice of any
af them to be dreaded by those who have God for their por-
tion and protector !
Verse 32. They went into the herd of swine] Instead of tjjv
which perish in the $e&
place into the sea, and perished in the \M^ *<®*-
waters. A£v°lym£
33 And they that kept them fled, and
went their ways into the city, and told every
thing, and what was befallen to the possessed of
the devils.
34 And behold, the whole city came out to
meet Jesus : and when they saw him, b they
besought him that he would depart out of their
coasts.
» See Deut. 5. 25. 1 Kings 17. 18. Luke 5. 8. Acts 16. 3ft
ctyiMv rm xtipai the herd of swine, Griesbach reads Tav$ ^oipav^,
the swine, on the authority of many MSS. and Versions.
The whole herd of swine] lav %<n?i<»)i, of swine, is omitted by
many MSS. and Versions. See Griesbach, and see on Luke
viii. 26, &c.
Ran violently down a steep place, &c] The prayer of these
demons is heard and answered ! Strange ! but let it be noted,
that God only hears demons and certain sinners when their
prayer is the echo of his own justice. Here is an emblem of
the final impenitence and ruin into which the swinish sinners,
the habitually impure, more commonly fall than other sinners.
Christ permits the demons to do that in the swine which he
did not permit them to do in the possessed, on purpose to show
us what rage they would exercise on us if left to their liberty
and malice. Many are the divine favours which we do not
consider, or know only in general. " But the ewners of the
swine lost their property." Yes, and learn from this, of how
small value temporal riches are in the estimation of God. He
suffers them to be lost, sometimes to disengage us from them
through mercy ; sometimes out of justice, to punish us for
having acquired or preserved them either by covetousness or
injustice.
Verse 33. And they that kept them fled] Terrified at what
had happened to the swine.
Verse 34. The whole city came out] Probably with the in-
tention to destroy Jesus for having destroyed their swine ; but
having seen him,ithey were awed by his presence, and only
besought him to depart from their borders. Many rather
choose to lose Jesus Christ than those temporal goods by
which they gratify their passions, at the expense of their
souls. They love even their swine better than their salvation.
Certain doctors in both sciences, divinity and physic, gravely
tell us, that these demoniacs were only common madmen,
and that the disease was supposed, by the superstitious Jews,
to be occasioned by demons. But with due deference to great
characters, may not a plain man be permitted to ask by what
figure of speech can it be said that " two diseases besought^
A paralytic person healed,
CHAP. IX
went out— filled a herd of swine — rushed down a "precipice,
&c." What silly trifling is this ! Some people's creeds
will neither permit God nor the devil to work ; and in several
and his sins forgiven.
respects, hardly to exist. For he who denies Divine inspira-
tion, will scarcely acknowledge diabolic influence. See the
note on yer. 16. and on Luke vii. 21.
CHAPTER IX.
Christ heals a paralytic person at Capernaum, 1 — 8. Calls Matthew, 10. Eats with publicans and sinners, at
which the Pharisees are offended, and he vindicates his conduct, 11, 12. The disciples of John come to him and
inquire about fasting, 14 — 17. A ruler requests him to heal his daughter, 18, 19. On his road to the rider'' s
house, he heals a diseased woman, 20 — 22. Arriving at the ruler's house, he restores the young woman to life, 23 —
26. Heals two blind men, 27 — 31. Casts out a dumb demon, 32 — 34. Preaches and works miracles in all
the cities and villages, 35. Is greatly affected at the desolate and dark state of the Jewish people, 36. Exhorts
his disciples to pray to God to send them proper instructers, 37, 38.
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CCI.
a.
A:
ND he entered into a ship, and
passed over, aand came into his
own city.
2 b And, behold, they brought to him a man
sick of the palsy, lying on a bed: c and Jesus,
seeing their faith, said unto the sick of the
» Ch.4. 13
-" Mark 2. 3. Luke 5. 18. c Cli. 8. 10.
NOTES ON CHAP. IX.
Verse 1. He came into his own city.] Viz. Capernaum,
wheise he seems to have had his common residence at the
house of Peter. See chap. iv. 13. and viii. 13. This verse
properly belongs to the preceding chapter.
Verse 2. Sick of the palsy] See chap. iv. 24.
Lying on a bed] K^nu;, a couch or sofa, such as they
reclined on at meals.
Seeing their faith] The faith of the paralytic person, and
the faith of those who brought him ; see on Mark ii. 4.
Be of good cheer] &t*ptrei rtxvav, Son, take courage ! Pro-
bably he began to despond, and Christ spoke thus to support
his faith.
Thy sins be forgiven thee] Moral evil has been the cause of
all the natural evil in the world. Christ goes to the source of
the malady, which is sin ; and to that as the procuring cause
we should refer in all our afflictions. 'Tis probable that this
paralytic person had, in the earnest desires of his heart,
entreated the cure of his soul, leaving his body to the care
of others, as the first miracle of healing is wrought on his
soul. In a state of helplessness, when we seek above all
things to please God, by giving him our hearts ; he often
inspires others with the care of our temporal necessities.
It may be necessary to be observed, that it was a maxim
ajnong the Jews, that no diseased person $ould be healed, till
all his sins were blotted out. See Nedarim, fol. 41. Hence
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CCI. 3.
palsy; Son, be of good cheer; thy sins
be forgiven thee.
3 And, behold, certain of the scribes
said within themselves, This man blasphemeth.
4 And Jesus, d knowing their thoughts, said.
Wherefore think ye evil in your hearts ?
dPs. 139. 2. Ch. 1*2. 25. Mark 12. 15. Luke 5. 22. & 6.8. & 9. 47. & 11. 17
our Lord first forgives the sins, and then heals the body of
the paralytic person. This appears to have been founded
on Psal. ciii. 3. Who forgiveth all thine iniquities, and healetk
all thy diseases. Here pardon precedes health. See also Psal.
xli. 3, 4. It may be observed also, that most people are more
in earnest about their souls when in sickness than in health j
and therefore are more earnest in prayer for salvation.
Verse 3. This man blasphemeth.] BA#<^4"'lt«*, comes either
from /3A«5rr£/v tuv ^fwii to hurt or blast the reputation or credit
of another : or from fixXXeit rxis <pviA<ti$ to smite with reports.
Whenever it is used in reference to God, it simply signifies,
to speak impiously of his nature, or attributes, or works*
Injurious speaking is its proper translation when referred to
man.
The scribes were the literati of that time ; and their learn-,
ing, because not used in dependence on God, rendered them
proud, envious, and obstinate. Unsanctified knowledge has
still the same effect : that light serves only to blind and lead
men out of the way, which is not joined with uprightness of
heart. The most sacred truths often become an occasion of
delusion, where men are under the government of their evil
passions.
Verse 4. Jesus knowing (iS'env seeing) their thoughts] In telling
them what the thoughts of their hearts were, (for they had
expressed nothing publicly) he gave them the fullest proof
of bis power to forgive sins ; because God only can forgi?«
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CC!. 3.
ST. MATTHEW
8 But
Jesus has power to forgive sins,
5 For whether is easier, to say, Thy
sins be forgiven thee ; or to say, a Arise,
and walk ?
6 But that ye may know that the Son of man
hath power on earth b to forgive sins, (then saith
he to the sick of the palsy,) Arise, take up thy
bed, and go unto thine house.
7 And he arose, and departed to his house.
a Isai. 35. 6. John 5. 8. b Isai. 43. 25. Mic. 7. 18.
Matthew is called.
sins ; and God only can search and know the heart. Jesus
pronounced the man's sins forgiven — and gave the scribes
the fullest proof of his power to do so, by telling them
what, in the secret of their souls, they thought on the
subject.
God sounds the secrets of all hearts — no sin escapes his
notice ; how senseless then is a sinner tothink he sins securely
when unseen by men. Let us take heed to our hearts, as
well as to our conduct, for God searches out, and condemns
all that does not spring from, and leads not to himself.
Verse 5. For whether is easier, to say, Thy sins be forgiven
thee ; or to say, Arise, and walk ?] Both are equally easy and
equally difficult : for both require unlimited power to produce
them. And every thing is equally easy to that power which
is unlimited. A universe can be as easily produced by a
single act of the Divine will, as the smallest elementary part
of matter.
The common punctuation of the above passage almost de-
stroys the sense : the comma should be placed after easier,
and to say, made the first part of the question.
Verse 6. But that ye may know, &c] External miracles
are the proofs of internal ones. Three miracles are wrought
in this case. — (I mean, by miracle, something produced or
known that no power is capable of but that which is
omnipotent ; and no knowledge adequate to, but that which is
omniscient. (The miracles are these : 1st. The remission of
the poor man's sins. 2d. The discernment of the secret
thoughts of the scribes. 3d. The restoring of the paraly-
tic, in an instant, to perfect soundness. Thus, one miracle
becomes the proof and establishment of another. Never was
a clearer proof of omnipotent energy and mercy, brought
under the senses of man. Here is an absolutely perfect
miracle wrought ; and here are absolute incontestable proofs
that the miracle was wrought : and the conclusion is the
fullest demonstration of the divinity of the ever-blessed
Jesus.
Arise, take up thy bed] Being enabled to obey this com-
mand, was the public proof that the man was made whole.
Such a circumstance should not pass without improvement.
A man gives proof of his conversion from sin to God, who
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CCI. 3.
when the multitudes saw it,
they marvelled, and glorified God,
which had given such power unto —
men.
9 H c And as Jesus passed forth from thence,
he saw a man, named Matthew, sitting at the
receipt of custom : and he saith unto him,
Follow me. And he arose, and followed him.
c Mark 2. 14. Luke 5. 27.
imitates this paralytic person. He who does not rise, and
stand upright, but either continues grovelling on the earth,
or falls back as soon as he is got up, is not yet cured of his
spiritual palsy. When we see a penitent enabled to rejoice
in hope of God's glory, and to walk in the way of his com-
mandments ; he affords us all the proof which we can reason-
ably require, that his conversion is real: the proof sufficient
to satisfy himself, is the witness of the Holy Spirit in his own
heart ; but this is a matter of which those who are without,
cannot judge : they must form their opinion from his conduct,
and judge of the tree by its fruits.
Verse 8. When the multitudes saw it, they marvelled] Instead
of t @xv/*x<rei\> wondered, the Codex Vatic, and Cod. Beza\, with
several other MSS. and Versions have t^ofu^o-av feared. In
the Gothic, and one copy of the Itala, both readings are con-
joined thus : And the multitudes seeing it, wondered and feared,
and glorified God. Wondered at the miracle : feared, to
offend against such power and goodness, and glorified God for
the works of mercy which he had wrought.
That which to the doctors of the law, the worldly-wise and
prudent, is a matter of scandal, is to the humble, an occasion
of glorifying the Most High. Divine things make a deeper
impression on the hearts of the simple multitude than on those
of the doctors, which, puffed up with a sense of their own
wisdom, refuse to receive the truth, as it is in Jesus. The
conversion of one rebellious soul is a greater miracle, and
more to be admired, than all that can be wrought on inani-
mate creatures. He who sees a sinner converted from the
error of his way, sees a miracle wrought by eternal power
and goodness. May such miracles be multiplied !
Verse 9. Named Matthew] Generally supposed to be the
same who wrote this history of our blessed Lord.
The receipt of custom] The custom-house, reXum* — the
place where the taxes levied by the Romans, of the Jews,
were collected.
Follow me] That is, become my disciple.
And he arose, and followed him.] How blessed it is to be
obedient to the first call of Christ — how much happiness and
glory are lost by delays, though conversion at last may have
taken place !
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CCI. 3.
Jesus reproves the Pharisees
10 IF a And it came to pass, as Jesus
sat at meat in the house, behold, many
publicans and sinners came and sat
down with him and his disciples :
11 And when the Pharisees saw it, they said
unto his disciples, Why eateth your Master with
* publicans and c sinners ?
12 But when Jesus heard that, he said unto
CHAP. IX.
th
who murmured.
» Mark 2. 15, &c. Luke 5. 29, &c. b Ch. 11. 19. Luke 5. 30. & 15. 2.-
« Gal. 2. 15.
Viz. of Matthew, who,
great feast on the
Verse 10. Sat at meat in the house]
it appears from Luke v. 29. made a
occasion, thus testifying his gratitude for the honour done
him ; and that his friends and acquaintances might profit by
the teaching of his new master, he invites them to the enter-
tainment that was honoured by the presence of Christ. His
companions, it appears, were not of the most creditable
kind. They were tax-gatherers (see chap. v. 46.) and sinners,
aftM^raXot, a word which I believe in general signifies heathens,
throughout the Gospels, and in several other p <rts of the New
Testament. See, among others, chap. xi. 19. xxvi. 45.
Mark ii. 15—17. xiv. 41. Luke v. 30—32. vi. 32—34
vis. 34, 37, 39. xv. 1, 2, 7, 10. xix. 7. xxiv. 7. Johnix. 16,
24, 25, 31. Rom. v. 8. Gal. ii. 15. Heb. vii. 26. 1 Pet.
iv. 18. in most, if not all of which places, it evidently refers to
the character or state of a Gentile or Heathen. See also the
notes on these passages.
Verse 11. When the Pharisees saw it] He who, like a
Pharisee, never felt himself indebted to infinite mercy for his
own salvation, is rarely solicitous about the salvation of others.
The grace of Christ alone inspires the soul with true benevo-
lence. The self-righteous Pharisees considered it equal to
legal defilement, to sit in company with tax-gatherers and
heathens. It is certain that those who fear God should not
associate, through choice, with the workers of iniquity ; and
should only be found with them when transacting their
secular business requires it, or when they have the prospect
of doing good to their souls.
Verse 12. They that be whole need not a physician] A
common proverb, which none could either misunderstand or
misapply. Of it, the reader may make the following use :
1. Jesus Christ represents himself here as the sovereign
Physician of souls. 2. That" all stand in need of his healing
power. 3. That men must acknowledge their spiritual
maladies, and the need they have of his mercy, in order to
be healed by him. 4 That it is the most inveterate and
dangerous disease the soul can be afflicted with, to imagine
itself whole, when the sting of death, which is sin, has pierced
it through, in every part.
They that be whole need
physician, but they that are
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CCI. 3.
em,
not a
sick.
13 But go ye and learn what that meaneth,
d I will have mercy and not sacrifice : for I am
not come to call the righteous, c but sinners to
repentance.
14 1 Then came to him the disciples of
dHos.6.6. Mic. 6.6,7, 8. Ch. 12. 7. e 1 Tim. 1. 15.
Verse 13. / will have mercy and not sacrifice] Quoted
from 1 Sam. xv. 22. These are remarkable words. We may
understand them as implying, 1st. That God prefers an act
of mercy shown to the necessitous, to any act of religious
worship to which the person might be called at that time. —
Both are good; but the former is the greater good, and
should be done in preference to the other. 2dly. That the whole
sacrificial system was intended only to point out the infinite
mercy of God to fallen man, in his redemption by tbe blood
of the new covenant. And 3dly. That we should not rest in
the sacrifices, but look for the mercy and salvation prefigured
by them. This saying was nervously translated by our
ancestors, Ic pylle milbheoncneppe naep onrasjbnerpe, i
will mildheartedness , and not sacrifice.
Go ye and learn] -\UT\ VX tse velimmed, a form of speech
in frequent use among the Rabbins, when they referred to any
fact or example in the Sacred Writings. Nothing tends more
to humble pretenders to devotion than to show them that
they understand neither Scripture nor religion, when, relying
on external performances, they neglect love to God and man,
which is the very soul and substance of true religion. True
holiness has ever consisted in faith working by love.
I am not come to call the righteous, but sinners] Most of
the common editions add, e<s f«Tava/«v, unto repentance ; but
this is omitted in the Codex Vatic, and Bezaz, sixteen others,
both the Syriac, both the Persic, Ethiop, Armen. Gothic,
Anglo-Saxon, all the Itala except three, the Vulgate, Clemens,
Roman. Origen, Basil, Jerom,Augustin, Ambrose , and Barnabas.
The omission is approved by Mill and Bengel. — Griesbach
leaves it out of the text.
Verse 14. Thy disciples fast not ?] Probably meaning that
they did not fast so frequently as the others did, or for the
same purposes, which is very likely, for the Pharisees had
many superstitious fasts. They fasted in order to have lucky
dreams — to obtain the interpretation of a dream, or to avert
the evil import of a dream. They also fasted often, in order
to obtain the things they wished for. The tract, Taanith, is
full of these fasts, and of tbe wonders performed thue by the
Jewish doctors.
The system of the Pharisees ST. MATTHEW
John, saying, a Why do we and the
Pharisees fast oft, but thy disciples
fast not ?
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CCI. 3.
15 And Jesus said unto them, Can b the chil-
dren of the bride-chamber mourn, as long as the
bride-groom is with them? but the days will
come, when the bride-groom shall be taken from
them, and c then shall they fast.
16 No man putteth a piece of d new cloth
» Mark 2. 18, &c. Luke 5. 33, &c. &. 18. 12. & John 3. 29.
Verse 15. Can the children of the bride-chamber] Nw^&ivu?.
Or, vvft,<piev, bride-groom, as the Cod. Bezce and several Versions
have it. These persons were the companions of the bride-
groom, who accompanied him to the house of his father-in-
law when he went to bring the bride to his own home.
The marriage-feast, among the Jews, lasted seven days ; but
the new married woman was considered to be a bride for
thirty days. Marriage feasts were times of extraordinary
festivity, and even of riot, among several people of the East.
Whenthe bride-groom shall be taken fromthem,!kc.~] There was
only one annual fast observed in the primitive church, called
by our ancestors, lenccen pasr-ten, the spring fast ; and by us,
Lent : by the Greeks Tt<7<repa.x.os-y, and by the Latins, Quadri-
gessima. This fast is pretended to be kept by many in the
present day, in commemoration of our Lord's forty days fast
in the wilderness ; but it does not appear that, in the purest
ages of the primitive church, genuine Christians ever pretended
that their quadrigessimal fast was kept for the above purpose.
Their fast was kept merely to commemorate the time during
which Jesus Christ lay under the power of death ; which was
about forty hours : and it was in this sense they understood
the words of this text : the days will come, &c. with them,
the bride-groom meant Christ; the time in which he was taken
away, his crucifixion, death, and the time he lay in the
grave. Suppose him dying about 12 o'clock on what is
called Friday, and that he rose about four on the morning of
his own day (St. John says, Early, while it was yet dark,
chap. xx. 1.) the interim makes forty hours, which was the
true primitive Lewi, or quadrigessimal fast. It is true that
many in the primitive church were not agreed on this
subject, as Socrates in his Church History, book v. chap. 22,
says, " Some thought they should fast one day; others two;
others more.'''' — Different churches also were divided concern-
ing the length of the time ; some keeping it three, others Jive,
and others seven weeks : and the historian himself is puzzled
to know why they all agreed in calling these fasts, differing
so much in their duration, by the name of Quadrigessima, or
forty days fast : the plain obvious reason appears to me to
have been simply this : They put days in the place of
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inconsistent with Christianity.
unto an old garment, for that which
is put in to fill it up taketh from
the garment, and the rent is made
worse.
17 Neither do men put new wine into old
bottles : else the bottles break, and the wine
runneth out, and the bottles perish: but they
put new wine into new bottles, and both are
preserved.
c Acts 13. 2, 3. & 14. 23. 1 Cor. 7. 5. <» Or, ran or unmroughl cloth.
hours ; and this absurdity continues in some Christian
churches to the present day. For more on fasting, see chap,
vi. 16.
Verse 16. No man putteth a piece of new cloth] bvS~tte, !~e
iwiSctXXct ex tQxviftM pxKOVi a.yv»<pov e7rt tftc&ria irctXctia. No man,
putteth a patch of unscoured cloth upon an old garment. This
is the most literal translation I can give of this verse, to
convey its meaning to those who cannot consult the original.
Vctxet a.yta,<p^ is that cloth which has not been scoured, or
which has not passed under the hand of the fuller, who is
called yvct<p$vs in Greek : and i7rt£*>;tix signifies a piece put
on, or what we commonly term a patch.
It— taketh from the garment'] Instead of closing up the
rent, it makes a larger, by tearing away with it the whole
breadth of the cloth, over which it was laid ; xipu y*p to
TTtopaficc eivrou — it taketh its fulness or whole breadth from
the garment ; this I am persuaded is the meaning of the
original, well expressed by the Latin, or Itala of the c.
bezs, Tollit enim plenitudo ejus de veslimento. " It takes
away its fulness from the garment."
Verse 17. New wine into old bottles'] It is still the custom,
in the eastern countries, to make their bottles of goat-skins ;
if these happened to be old, and new wine were put into
them, the violence of the fermentation must necessarily burst
them, and therefore newly made bottles were employed for
the purpose of putting that wine in, which had not yet gone
through its slate of fermentation. The Institutes of Christ,
and those of the Pharisees, could never be brought to accord :
an attempt to combine the two systems, would be as absurd
as it would be destructive. The old covenant made way
for the new, which was its completion and its end : but with
that old covenant, the new cannot be incorporated.
Christian prudence requires that the weak, and newly
converted, should be managed with care and tenderness.
To impose such duties and mortifications as are not absolutely
necessary to salvation, before God has properly prepared
the heart by his grace for them, is a conduct as absurd and
ruinous as putting a piece of raw unscoured cloth on an
old garment ; it is, in a word, requiring the person to do
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The woman with
18 1T a While he spake these things
unto them, behold, there came a cer-
tain ruler, and worshipped him, say-
ing, My daughter is even now dead: but come
aad lay thy hand upon her, and she shall live.
19 And Jesus arose, and followed him, and
so did his disciples.
a Mark 5. 22, &c. Luke 8. 41, &c.
the work of a man, while as yet he is but a little childi
Preachers of the Gospel, and especially those who are instru-
ments in God's hand, of many conversions, have need of
much heavenly wisdom, that they may know to watch over,
guide, and advise those who are brought to a sense of their
sin and danger. How many auspicious beginnings have
been ruined by men's proceeding too hastily, endeavouring to
make their own designs take place, and to have the honour
Of that success themselves, which is due only to God.
Verse 18. A certain ruler] There were two officers in the
synagogue, nD3art pn chazan ha-ceneseth, the bishop or over-
seer of the congregation ; and i©nn BW1 rosh ha-ceneseth, the
head or ruler of the congregation. Tnt Chazan takes the
book of the Law, and gives it to Rosh, or ruler ; ana ka ap.
points who shall read the different sections, &c. Jairus, who
is the person intended here, was in this latter sense, the ruler
or governor of one of the synagogues, probably at Caper-
naum. See Mark v. 22. Luke viii. 41.
My daughter is even now dead] Or, my daughter was just
now dying; etpri trtXevr^iTtt , or, is by this time dead: l. e. as
Mr. Wake/ield properly observes, She was so ill when I left
home, that she must be dead by this time. This turn of the
expression reconciles the account given here, with that in
Mark and Luke. Michaelis conjectures, that in the Hebrew
original, the words must have stood thus, nnD nnj> dtah ma-
tah ; which, without the points, may signify either She is
dead, or, She is dying.
To be successful in our applications to God by prayer,
four things are requisite, and this ruler teaches us what
they are.
First, A man should place himself in the presence of God
— he came unto him.
Secondly, He should humble himself sincerely before God
— he fell down before him — at his feet. Mark v. 22.
Thirdly, He should lay open his wants with a holy ear-
nestness— he besought him greatly. Mark v. 23.
Fourthly, He should have unbounded confidence in the
power and goodness of Christ that his request shall be
granted — put thy hand upon her, and she shall live. He who
comes in this way to God for salvation, is sure to be heard.
Imposition of hands was a rite anciently used by the ser-
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CHAP. IX. the issue of blood healed.
20 H b And, behold, a woman which
was diseased with an issue of blood
twelve years, came behind him, and
touched the hem of his garment :
21 For she said within herself, If I may but
touch his garment, I shall be whole.
22 But Jesus turned him about, and when he
b Mark 5. 25. Luke 8. 43.
vants of God, through which heavenly influences were con-
veyed to the bodies and souls of men. This rite is still used
in certain Churches ; but as there is no Holy Ghost com-
municated by it, some suppose it may be as well omitted.
But why is this ? Is it not because there is an unfaithful-
ness in the person who lays on hands, or an unfitness
in him on whom they are laid ? Let the rite be restored to
its primitive simplicity, and God will own it as he formerly
did. But however this may be, where is the man or num-
ber of men who have authority to abrogate a rite of God's
own appointment ? In the appointment of men to the
sacred ministry it should never be omitted : even in these
degenerate days, it may still serve as a sign of the ne-
cessity of the gifts and graces of that Holy Spirit, without
™hich no man can fulfil the work of the ministry, or be the
instrument of saving the souls of them that hear him.
When the inventions of men are put in the place of the ordi-
nances of God, the true Church of Christ is in great danger.
Verse 19. Jesus arose, and Jollied him] Our blessed Lord
could have acted as well at a distance, as present : but he goes
to the place, to teach his ministers not to spare either their
steps or their pains when the salvation of a soul is in ques-
tion. Let them not thin(: it sufficient to pray for the sick in
their closets ; but let them ^o to their bed-sides, that they
may instruct and comfort them. He can have little unction
in private, who does not also give himself up to public duties.
Verse 20. A woman which was diseased with an issue of
blood] Twi! ctt/*,oppov<rx. Mulier sanguinis profluvio laborans,
Significatur hoc loco, fluxus muliebris, in sanis, menstruus ;
in hac, perpetuus. It would be easy to explain the nature
and properties of the disease here mentioned ; but when it
is said, that prudence forbids it, the intimation itself may
be thought sufficiently explanatory of the disorder in ques-
tion. There are some remarkable circumstances relative to
this case, mentioned by St. Mark, chap. v. 25, &c. which
shall be properly noticed in the notes on that place.
The hem of his garment] The n'X'X tsitsith, or fringes
which the Jews were commanded to wear on their garments.
See Num. xv. 38. and the note there.
Verse 21. She said within herself, If I may but touch his
garment] Her disorder was of that delicate nature, tha*:
N
The ruler's daughter
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ST. MATTHEW.
saw her, he said, Daughter, be of good
comfort; a thy faith hath made thee
whole. And the woman was made
whole from that hour.
23 IT b And when Jesus came into the ruler's
a Luke 7. 50. & 8. 48. & 17. 19. & 18. 42. » Mark 5. 38. Luke 8. 51.
modesty forbade her to make any public acknowledgment
of it : and therefore she endeavoured to transact the whole
business in private. Besides, the touch of such a person was
reputed unclean. By faith in Christ Jesus, little things are
often rendered efficacious to our salvation. What more sim-
ple than a morsel of bread, and a few drops of wine, in the
Lord's Supper ! and yet, they who receive them by faith in
the sacrifice they represent, are made partakers of the bless-
ings purchased by the crucified body, and spilt blood of the
Lord Jesus !
Verse 22. Daughter, be of good comfort] Gxgru ivyetng,
take courage, daughter. See on ver. 2. The reason of this
kind speech was, Jesus finding that virtue had proceeded
from him, made inquiry who had touched him. The woman
finding that she could not be hid, came fearing and trembling,
(Mark v. 33.) and confessed the truth ; to dispel these fears
and to comfort her mind, Jesus said, Daughter, take courage.
Thy faith hath made thee whole] H ttittk e-av varan* **>
This thy faith hath saved thee; i. e. thy faith in my p°wer, has
interested that power in thy behalf, so th** <kou art saved from
thy disorder, and from all its co°«equences. See on Luke
viii. 46.
Verse 23. Saw the minstrels and the people making a noise]
AvXiiTdi pipers ; Anglo-sason hpipclepap, the whistlers ; Go-
thic f)auniganjj fjautnganDan?', the horn-blowers blowing with
their horns. Nearly the same as the pipublasara, pipe-blowers
of the Icelandic, for among all those nations funeral lamenta-
tions, accompanied with such rude instruments, were made
at the death of relatives. That pipes were in use among the
Jews, in times of calamity or death, is evident from Jer.
xlviii. 36. And among the Greeks and Romans, as well as
among the Jews, persons were hired on purpose to follow the
funeral procession with lamentations. See Jer. ix. 17 — 21.
\mos v. 16. Even the poorest among the Jews were re-
quired to have two pipers, and one mourning woman. At
these funeral solemnities it was usual with them to drink
considerably : even ten cups of wine each, where it could
be got. See Lightfoot. This custom is observed among the
native Irish to this day, in what is called their Caoinan.
The body of the deceased dressed in grave-clothes, and or-
namented with flowers, is placed on some eminent place :
the relations and caoiners range themselves in two divisions,
one at the head, and the other at the feet of the corpse. An-
ciently, where the deceased was a great personage, the
raised from the dead.
house, and saw c the minstrels and the
people making a noise,
24 He said unto them, d Give place :
for the maid is not dead, but sleepeth. And
they laughed him to scorn.
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c See 2 Chron. 35. 25. d Acts 20. 10.
bards and croteries prepared the caoinan. The chief bard
of the head chorus, began by singing the first stanza in a
low doleful tone ; which was softly accompanied by the
harp. At the conclusion, the foot semichorus began the la-
mentation oruLLALOo, from the final note of the preceding
stanza, in which they were answered by the head semicho-
rus; then both united in one general chorus.
The chorus of the first stanza being ended, the chief bard
of the foot semichorus sung the second stanza, the strain of
which was taken from the concluding note of the preceding
chorus, which ended, the head semichorus began the gol,
or lamentation, in which they were answered by that of the
foot, and then, as before, both united in the general full
chorus. Thus alternately were the song and chorusses per-
formed during the niffb*. 1 have seen a number of women,
sometimes fo^neen, twenty-four, or more, accompany the
dpocased from his late house to the grave-yard, divided into
two parties on each side the corpse, singing the ullaloo al-
ternately, all the way. That drinking, in what is called the
wake, or watching with the body of the deceased, is prac-
tised, and often carried to a shameless excess, needs little
proof. This kind of intemperance proceeded to such great
lengths among the Jews, that the Sanhedrin were obliged
to make a decree, to restrain the drinking to ten cups each.
I mention these things more particularly, because 1 have
often observed that the customs of the aboriginal Irish bear
a very striking resemblance to those of the ancient Jews ;
and other Asiatic nations. The application of these obser-
vations I leave to others.
It was a custom with the Greeks to make a great noise
with brazen vessels ; and the Romans made a general outcry,
called conclamatio, hoping either to stop the soul which was
now taking its flight, or to awaken the person, if only in a
state of torpor. This they did for eight days together, call-
ing the person incessantly by his name ; at the expiration of
which term the phrase, conclamatum est— all is over — there is
no hope — was used. See the words used in this sense by
Terence, eun. 1. 347. In all probability this was the (8ogv-
pov/utvov) making a violent outcry, mentioned here by the
Evangelist. How often, on the death of relatives, do men
incumber and perplex themselves with vain, worldly, and
tumultuous ceremonies, instead of making profitable reflec-
tions on death !
Verse 24. The maid is not dead, but sleepeth.] That is she
a. M. mi
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26 And
The two blind men CHAP. IX.
25 But when the people were put
forth, he went in, and took her by the
hand, and the maid arose,
the fame hereof went abroad into
all that land.
27 1 And when Jesus departed thence, two
blind men followed him, crying, and saying,
b Thou son of David, have mercy on us.
28 And when he was come into the house,
the blind men came to him: and Jesus saith
unto them, Believe ye that I am able to do
* Or, this fame.-
-» Ch. 15. 22. & 20. 30, 31.
18. 38, 39.
Mark 10. 47, 48. Luke
is not dead so as to continue under the power of death ; but
shall be raised from it as a person is from natural sleep.
They laughed him to scorn.'] K«rey^w» xvtcv, they ridiculed
him; from *tcr* intensive, and yt\ttu I laugh— they grinned a
ghastly smile, expressive of the contempt they felt for his
person and knowledge. People of the world generally laugh
at those truths which they neither comprehend nor love, and
deride those who publish them ; but a faithful minister of
God (copying the example of Christ) keeps on his way, and
does the work of his Lord and Master.
Verse 25. He — took her by the hand, and the maid arose.]
The fountain of life thus communicating its vital energy lo
the dead body. Where death has already taken place, no
power but that of the great God can restore to life ; in such
a case, vain is the help of man. So the soul that is dead in
trespasses and sins, that is, sentenced to death because of
transgression ; and is thus dead in law, can only be restored
to spiritual life by the mighty power of the Lord Jesus ; be-
cause He alone has made the atonement, and He alone can
pardon transgression. If the spiritually dead person be ut-
terly unconcerned about the state and fate of his soul, let a
converted relative either bring him to Christ by leading him to
hear the unadulterated Gospel of the kingdom ; or bring Christ
to him by fervent, faithful, and persevering prayer.
Verse 26. And the fame hereof went abroad] In this busi-
ness Jesus himself scarcely appears, but the work effected by
his sovereign power, is fully manifested ; to teach us that it is
the business of a successful preacher of the Gospel to conceal
himself as much as possible, that God alone may have the
glory of his own grace. This is a proper miracle, and a full
exemplification of the unlimited power of Christ.
Verse 27. Son of David] This was the same as if they
had called him Messiah. Two things here are worthy of re-
mark : 1st. That it was a generally received opinion at this
time in Judea, that the Messiah should be Son of David.
{ .John vii. 47.) 2dly. That Jesus Christ was generally and
restored to sight.
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this ? They said unto him, Yea, Lord.
29 Then touched he their eyes, say-
ing, According to your faith be it unto
you.
30 And their eyes were opened; and Jesus
straitly charged them, saying, c See that no man
know it.
31 d But they, when they were departed, spread
abroad his fame in all that country.
32 % e As they went out, behold, they brought
to him a dumb man possessed with a devil.
c Ch. 8. 4. & 12. 16. & 17. 9. Luke 5. 14. <* Mark 7. 36. * See
Ch. 12. 22. Luke 11. 14.
incontestably acknowledged as coming from this stock. Matt,
xii. 23.
Have mercy on us.] That man has already a measure of
heavenly light, who knows that he has no merit; that his cry
should be a cry for mercy ; that he must be fervent, and that
in praying he must follow Jesus Christ as the true Messiah,
the Son of David expected from heaven.
Verse 28. When he was come into the house] That is, the
house of Peter, at Capernaum, where he ordinarily lodged.
Believe ye that I am able to do this ?] Without/a^/i Jesus
does nothing to men's souls now, no more than he did to their
bodies in the days of his flesh.
They said unto him, Yea, Lord.] In our blindness we should
have, 1st. A lively faith in the almighty grace of Christ.
2dly. A fervent incessant cry for the communication of this
grace. 3dly. A proper view of his incarnation, because it is
through his union with our nature, and by his sufferings and
death, we are to expect salvation.
Verse 29. According to your faith] See on chap. viii. 13.
Verse 30. Straitly charged them] He charged them severely,
fv£?f ifA.rt<ra.Tt , from ev, and ^iy.u.oy.a.1 to roar or storm with anger ;
he charged them on pain of his displeasure, not to make it as
yet public. See the reasons, chap. viii. 4.
Verse 31. But they — spread abroad his fame] They should
have held their peace ; for to obey is better than sacrifice.
1 Sam. xv. 22. but man must always be wiser than God.
However, it may be profitable to remark, 1st. That honour
pursues those who fly from it. 2dly. He who is thoroughly
sensible of God's mercy, cannot long contain his acknowledg-
ments. 3dly, That God in general requires that what a man
has received for his own salvation, shall become subservient
to that of others — Let your light so shine, &c. God chooses
to help man by man, that all may be firmly knit together in
brotherly love.
Verse 32. A dumb man possessed with a devil.] Some de-
mons rendered the persons they possessed paralytic, some
N 2
The dumb
ST. MATTHEW.
demoniac healed.
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so seen in
34 But
out devils
vils.
35 b And
33 And when the devil was cast
out, the dumb spake : and the multi-
tudes marvelled, saying, It was never
Israel,
the Pharisees said, a He casteth
the prince of the de-
th rough
Jesus went about all the cities and
* Ch. 12. 24. Mark 3. 22.
Luke II. 15.-
« Ch. 4. 23.
-» Mark 6. 6. Luke 13. 22.
blind, others dumb, &c. It was the interest of Satan to bide
his influences under the appearance of natural disorders. A
man who does not acknowledge his sin to God, who prays not
for salvation, who returns no praises for the mercies he is
continually receiving, may well be said to be possessed with a
dumb demon.
Verse 33. And when the devil was cast out, the dumb spake]
The very miracle which was now wrought, was to be the
demonstrative proof of the Messiah's being manifested in the
flesh. See Isai. xxxv. 5, 6.
It was never so seen in Israel.] The greatest of the pro-
phets has never been able to do such miracles as these. This
was the remark of the people : and thus we find, that the
poor and the simple were more ready to acknowledge the
hand of God, than the rich and the learned. Many miracles
bad been wrought in the course of this one day, and this ex-
cited their surprise.
Verse 34. He casteth out devils through the prince of the
devils] This verse is wanting in both the Greek and Latin
of the C. Bezm, in another copy of the Itala, and in Hilary
and Juvencus. But see on chap. xii. 24.
It is a consummate piece of malice to attribute the works
of God to the devil. Envy cannot suffer the approbation
which is given to the excellencies of others. Those whose
hearts are possessed by this vice, speak the very language
af the devil. Calumny is but a little distance from envy.
Though all persons may not have as much envy as the
Pharisees; yet they should fear having some degree of it, as
all have the principle from which it proceeds, viz. sin.
Verse 35, Jesus went about all the cities and villages] Of
Galilee. See on chap. iv. 23, 24. A real minister of Jesus
Christ, after his example, is neither detained in one place
by a comfortable provision made by some ; nor discouraged
irom pursuing his work by the calumny and persecution of
others. It is proper to remark, that wherever Christ comes,
ihe proofs of his presence evidently appear : he works none
but salutary and beneficial miracles, because his ministry is a
ministry of salvation.
Among the people.] Ev. ra> m<». This clause is omitted by
villages, c teaching in their synagogues, AXMb427L
and preaching the Gospel of the king- Accry3P'
dom, and healing every sickness and
every disease among the people.
36 IT d But when he saw the multitudes, he
was moved with compassion on them, because
they e fainted, and were scattered abroad, f as
sheep having no shepherd.
d Mark 6. 34. e Or, mere tired and lay dorvn. f Numb. 27. 1"
I Kings 22. 17. Ezek. 34. 5. Zech. 10. 2.
about fifty MSS. several of them of the first antiquity and
authority; by the Complutensian, and by Bengel ; by both
the Syriac, both the Arabic, both the Persic; the Elhiopic,
Gothic, Saxon, and all the Itala, except four. Griesbach has
left it out of the text.
Verse 36. Moved with compassion] ErwAsey^ne-flij, from
9-«-^««/^v«v, a bowel. The Jews esteemed the bowels to be the
seat of sympathy and the tender passions, and so applied the
organ to the sense.
^,'K>.xyylttZ>of*.oti signifies, says Mintert, " to be moved with
pity from the very inmost bowels. It is an emphatic word,
signifying a vehement affection of commiseration, by which
the bowels, and especially the heart, is moved." Both this verb
and the noun seem to be derived from o-zrxa to draw ; the
whole intestinal canal, in the peristaltic motion of the
bowels, being drawn, affected, and agitated with the sight
of a distressed or miserable object. Pity increases this mo-
tion of the bowels, and produces considerable pain : hence
o-zrXcty%vifyf*.cti, to have the bowels moved, signifies to feel pity
or compassion, at seeing the miseries of others.
They fainted] Instead of ex-XeXv pivot fainted, all the best
MSS. Versions, and Fathers, read cimv^stti, grieved, and
melancholy. Kypke says e-xnAAnv properly signifies, to pluck-
off the hair, as persons do in extreme sorrow or distress.
The margin says, They were tired, and lay down.
And were scattered abroad] EggtftfMvu, thrown down, or all
along. They were utterly neglected as to the interests of
their souls, and rejected by the proud and disdainful Phari-
sees. This people (e#*fls, this mob) that knoweth not the law,
is accursed, John vii. 49. Thus, those execrable men spoke
of the souls that God had made, and of whom they should
have been the instructers.
Those teachers in name, have left their successors behind
them ; but as in the days of Christ, so now, God has in his
mercy rescued the flock out of the hands of those who only
fed upon their flesh, and clothed themselves with their
wool. The days in which a man was obliged to give his
property to what was called the Church, for the salvatioa
of bis soul, "Christ being left out of the question,, are, thani
The copiousness of the harvest,
37 Then saith he unto his disciples,
a The harvest truly is plenteous, but
the labourers are few.
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CHAP. IX. and the necessity of labourers,
ye therefore the Lord
» Luke 10. 2. John 4. 35.
God, nearly over and gone. Jesus is the true Shepherd ; with-
out him there is nothing but fainting, fatigue, vexation, and
dispersion. O that we may be led out and in by him, and
find pasture !
Verse 37. The harvest] The souls who are ready to re-
ceive the truth, are very numerous ; but the labourers are few.
There are multitudes of scribes, Pharisees, and priests, of
reverend and right reverend men ; but there are few that
work. Jesus wishes for labourers, not gentlemen, who are
either idle drones, or slaves to pleasure and sin, and nati con-
sumere fruges — " Born to consume the produce of the soil."
It was customary with the Jews to call their Rabbins and
students reapers ; and their work of instruction, the harvest.
So in Idra Rabba, s. 2. " The days are few ; the creditor is
urgent ; the crier calls out incessantly ; and the reapers are
few." A' jp Pirkey Moth : " The day is short, the work
great, the workmen idle, the reward abundant, and the
master of the household is urgent." In all worldly concerns,
if there be the prospect of much gain, most men are willing
enough to labour ; but if it be to save their own souls, or
the souls of others, what indolence, backwardness, and care-
lessness ! while their adversary, the devil, is going about as
a roaring lion, seeking whom he may devour ; and a careless
soul, and especially a careless minister, is his especial
prey.
The place of the harvest is the whole earth : it signifies little
where a man works, provided it be by the appointment, in the
Spirit, and with the blessing of God.
Verse 33. Tfiat he will send forth labourers] Onac, exSet^n
j£y*T«$, that he would thrust forth labourers. Those who are
fittest for the work, are generally most backward to the em-
ployment. The man who is forward to become a preacher,
knows little of God, of human nature, or of his own heart.
It is God's province to thrust out such preachers as shall
labour ; and it is our duty to entreat him to do so. A mi-
nister of Christ is represented as a day-labourer : he comes
into the harvest, not to become lord of it, not to live on the
labour of others, but to work, and to labour his day. Though
the work may be very severe, yet, to use a familiar ex-
pression, there is good wages in the harvest- home ; and the
day, though hot, is but a short one. How earnestly should
the flock of Christ pray to the good Shepherd to send them
pastor;* "after his own heart, who will feed them with know-
ledge ; and who shall be the means of spreading the know-
ledge of his truth, and th<? savour of his grace over the face
of the whole earth.
38 b Pray
the harvest, that he will send forth la
bourers into his harvest.
nf A. M. 4031.
A. D. 27.
An. Olymp
CCI. 3.
b 2 Thess. 3. 1.
The subject of fasting, already slightly noticed in the pre-
ceding notes, should be farther considered.
In all countries, and under all religions, fasting has not
only been considered a duty, but also of extraordinary virtue
to procure blessings and to avert evils. Hence it has often
been practised with extraordinary rigour, and abused to the
most superstitious purposes. There are twelve kinds of fasts
among the Hindoos :
1. The person neither eats nor drinks for a day and night,
This fast is indispensable, and occurs twenty-nine times in
the year.
2. The person fasts during the day, and eats at
night.
3. The person eats nothing but fruits, and drinks milk or
water.
4. He eats once during the day and night.
5. Eats one particular kind of food during the day and
night, but as often as he pleases.
6. Called Chanderaym, which is, to eat on the first day
only one mouthful ; two on the second ; and thus continue
increasing one mouthful every day for a month, and then
decreasing a mouthful every day, till he leaves off where he
began.
7. The person neither eats nor drinks for twelve days.
8. Lasts twelve days ; the first three days he eats a little
once in the day ; the next three, he eats only once in the
night ; the next three, he eats nothing, unless it be brought
to him ; and during the last three days, he neither eats nor
drink?.
Q. Lasts fifteen days. For three days and three nights, he
eats only one handful at night ; the next three days and
nights, he eats one handful, if it be brought him, if not, h»
takes nothing. Then he eats nothing for three days and
three nights. The next three days and nights he takes only
a handful of warm water each day. The next three days
and nights he takes a handful of warm milk each day.
10. For three days and nights he neither eats nor drinks.
He lights a fire, and sits at a door where there enters a hot
wind, which he draws in with his breath.
11. Lasts fifteen days. Three days and three nights he
eats nothing but leaves ; three days and three nights, nothing
but the Indian fig ; three days and three nights, nothing but
the seed of the lotus ; three days and three nights, nothing
but peepul leaves ; three days and three nights, the expressed
juice of a particular kind of grass called doobah.
12. Lasts a week. First day he eats milk ; second, milk-
The twelve
ST. MATTHEW.
disciples chosen.
curds : third, ghee, i. e. clarified butter; fourth, cow's urine ;
fifth, cow's dung ; sixth, water ; seventh, nothing.
During every kind of fast, the person sleeps on the ground,
plays at no game, has no connexion with women, neither
shaves nor anoints himself, and bestows alms each day. —
Ayeen Akbery, vol. iii. p. 247 — 250. How much more sim-
ple and effectual is the way of salvation taught in the Bible !
but because it is true, it is not credited by fallen man.
Fasting is considered by the Mohammedans as an essential
part of piety. Their orthodox divines term it the gate of
religion. With them, it is of two kinds, voluntary, and in-
cumbent ; and is distinguished by the Mosliman doctors into
three degrees : 1. The refraining from every kind of nourish-
ment or carnal indulgence. 2. The restraining the vari-
ous members from every thing which might excite sinful
or corrupt desires. 3. The abstracting the mind wholly
from worldly, cares, and fixing it exclusively upon God.
Their great annual fast is kept on the month Ramzan, or
Ramadhan, beginning at the first new moon, and continuing
until the appearance of the next ; during which it is re-
quired to abstain from every kind of nourishment from day-
break till after sun-set of each day. From this observance
none are excused but the sick, the aged, and children. This
is properly the Mohammedan Lent. See Hedayah, prel,
Dis. p. LV. LVI.
It is worthy of remark, that these children of the Bride-
groom, the disciples, did not mourn, were exposed to no
persecution while the Bridegroom, the Lord Jesus, was with
them : but after he had been taken from them, by death and
his ascension, they did fast and mourn ; they were exposed
to all manner of hardships, persecutions, and even death itself
in some of its worst forms.
CHAPTER X.
Jesus calls, commissions, and names his twelve disciples, 1 — 4. Gives them particular instructions relative to the
objects of their ministry, 5, 6. Mode of preaching, 8/c. 7 — 15. Foretells the afflictions and persecutions they
would have to endure, and the support they should receive, 16 — 25. Cautions them against betraying his cause,
in order to procure their personal safety, 26 — 39. And gives especial promises to those who should assist his
faithful servants in the execution of their work, 40 — 42.
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CCI. 3.
A
ND a when he had called unto
him his twelve disciples, he gave
them power b against unclean spirits,
to cast them out, and to heal all manner of sick-
ness and all manner of disease.
Mark 3. 13, 14. & 6. 7. Luke 6. 13. & 9. 1. b Or, over.
NOTES ON CHAP. X.
Verse 1. Twelve disciples] Our Lord seems to have had
the twelve Patriarchs, heads of the congregation of Israel, in
view in his choosing twelve disciples. That he had the plan
of the ancient Jewish church in his eye is sufficiently evident
from chap. xix. 28. and from Luke x. l.xxii. 30. Johnxvii. 1.
and Rev. xxi. 12 — 14.
He gave them power against unclean spirits] The word xctrcc,
against, which our translators have supplied in Italic, is found
in many MSS. of good note, and in the principal Versions.
Here we find the first call to the Christian ministry, and the
end proposed by the commission given. To call persons to
the ministry, belongs only to Him who can give them power
to cast out unclean spirits. He whose ministry is not accom-
panied with healing to diseased souls, was never called of
God. But let it be observed, that though the spiritual gifts
requisite for the ministry must be supplied by God himself;
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CCI. 3.
2 Now the names of the twelve
apostles are these; The first Simon,
c who is called Peter, and Andrew his
brother; James the son of Zebedee, and John his
brother ;
c Johnl. 42.
yet this does not preclude the importance of human learning.
No man can have his mind too well cultivated, to whom a
dispensation of the Gospel is committed. The influence of
the Spirit of God was no more designed to render human
learning useless ; than that learning should be considered as
superseding the necessity of divine inspiration.
Verse 2. Apostles] This is the first place where the word
is used. Aircs-aXei, an apostle, comes from asrareAAw, I send a
message. The word was anciently used to signify a person
commissioned by a king to negotiate any affair between him
and any other power or people. Hence avofcMt and k^vkk;,
apostles and heralds, are of the same import in Herodotus. —
See the Remarks at the end of chap. iii.
It is worthy of notice, that those who were Christ's apostles
were first his disciples ; to intimate, that men must be first
taught of God, before they be sent of God. Jesus Christ
never made an apostle of any man, who was not first his
Their names
CHAP. X.
and commission.
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An. Olymp.
CCI. 3.
3 Philip and Bartholomew; Tho-
mas, and Matthew the publican ;
James the son of Alpheus, and Leb-
beus, whose surname was Thaddeus ;
4 a Simon the Canaanite, and Judas b Iscariot,
who also betrayed him.
» Luke 6. 15. Acts I. 13. b John 13. 26.. c Ch. 4. 15.'
2 KiDgs 17. 24. JohD 4. 9, 20.
See
scholar, or disciple. These twelve apostles were chosen, 1.
That they might be with our Lord to see and witness his
miracles, and hear his doctrine. 2. That they might bear
testimony of the former, and preach his truth to man-
kind.
The first, Simon, who is called Peter, and Andrew his bro-
ther, &c] We are not to suppose that the word 7rga>Tes, first,
refers to any kind of dignity, as some have imagined ; it
merely signifies the first in order — the yersonfirst mentioned.
A pious man remarks : " God here unites, by grace those who
were before united by nature.'''' Though nature cannot be
deemed a step towards grace, yet it is not to be considered as
always a hinderance to it. Happy the brothers who are joint
envoys of heaven, and the parents who have two or more
children employed as ambassadors for God!
Verse 3. Bartholomew] Many are of opinion that this was
Nathanael, mentioned John i. 46. whose name was probably
Nathanael Bar Talmai, Nathanael, the son of Talmai : here,
his own name is repressed, and he is called Bar Talmai, or
Bartholomew, from his father.
Matthew the publican] The writer of this history. See the
Preface.
James the son of Alpheus] This person was also called
Cleopas, or Clopas, Luke xxiv. 18. John xix. 26. He had
married Mary, sister to the blessed Virgin, John xix. 25.
Verse 4. Simon] He was third son of Alpheus, and brother
of James and Jude, or Judas, Matt. xiii. 55.
The Canaanite] This word is not put here to signify a
particular people, as it is elsewhere used in the Sacred Writ-
ings ; but it is formed from the Hebrew N3p kana, which
signifies zealous, literally translated by Luke, chap. vi. 15.
ZtiXarn, zelotes, or the zealous, probably from his great fer-
vency in preaching the Gospel of his Master. But see Luke
vi. 15.
Judas Iscariot] Probably from the Hebrew rnnp trx ish
kerioth, a man of Kerioth, which was a city in the tribe of
Judah, Josh. xv. 25. where it is likely this man was born.
As KIOBW iscara, signifies the quinsy, or strangulation, and
Judas hanged himself after he had betrayed our Lord, Dr.
Lightfoot seems inclined to believe that he had his name from
this circumstance, and that it was not given bim till after his
death.
5 IF These twelve Jesus sent forth, a.m. mi.
and commanded them, saying, c Go An. oiymp.
not into the way of the Gentiles, and - — -u—
into any city of d the Samaritans enter ye not:
6 e But go rather to the f lost sheep of the
house of Israel.
e Ch. 15. 24. Acts 13. 46. f Isai. 53. 6. Jer. 50. 6, 17. Ezek. 34. 5, 6,
16. 1 Pet. 2. 25.
Who also betrayed him] Rather, even who he betrayed him,
or, delivered him up; for so, I think, o x<*» ■jra.^a.S'ovi eevret,
should be translated. The common translation, who also be-
trayed him, is very exceptionable, as it seems to imply, he was
betrayed by some others as well as by Judas.
Verse 5. These, twelve Jesus sent forth, and commanded] To
be properly qualified for a minister of Christ, a man must be
1. filled with the Spirit of holiness ; 2. called to this parti
cular work ; 3. instructed in its nature, &c. and 4. com-
missioned to go forth, and testify the Gospel of the grace of
God. These are four different gifts which a man must re-
ceive from God by Christ Jesus. To these let him add all
the human qualifications he can possibly attain ; as in his
arduous work he will require every gift and every grace.
Go not into the way of the Gentiles] Our Lord only in-
tended that the first offers of salvation should be made to the
Jewish people ; and that the heathen should not be noticed
in this first mission, that no stumbling-block might be cast in
the way of the Jews.
Into any city of the Samaritans enter ye not] The Samari-
tans had afterward the Gospel preached to them by Christ
himself, John iv. 4, &c. for the reason assigned above. Such
as God seems at first to pass by, are often those for whom he
has designed his greatest benefits, (witness the Samaritans,
and the Gentiles in general J but he has his own proper time
to discover and reveal them.
The history of the Samaritans is sufficiently known from
the Old Testament. Properly speaking, the inhabitants of
the city of Samaria should be termed Samaritans; but this
epithet belongs chiefly to the people sent into that part of the
promised land by Salmanezer, King of Assyria, in the year
of the world 3283, when he carried the Israelites that dwelt
there captives beyond the Euphrates, and sent a mixed
people, principally Cuthites, to dwell in their place. These
were altogether heathens at first ; but they afterward incor-
porated the worship of the true God with that of their idols.
See the whole account, 2 Kings xvii. 5, &c. From this time
they feared Jehovah, and served other gods till after the
Babylonish captivity. From Alexander the Great, Sanballat,
their governor, obtained permission to build a temple upon
Mount Gerizim, which the Jews conceiving to be in oppo-
sition to their temple at Jerusalem, hated them with a perfect
They were to provide
7 aAnd
ST.
preach,
a. m. 403i. 7 a And as ye go, preacn, saying,
An. oiymp. b The kingdom of heaven is at hand.
CC1. 3. •
— - 8 Heal the sick, cleanse the lepers,
raise the dead, cast out devils : c freely ye have
>'e
received, freely give.
MATTHEW. nothing for their journey.
9 d Provide e neither gold, nor silver,
nor f brass in your purses,
10 Nor scrip for your journey, nei-
ther two coats, neither shoes, nor yet g staves :
h for the workman is worthy of his meat.
a Luke 9. 2. » Ch. 3. 2. & 4. 17. Luke 10. 9. c Acts 8. 18, 20.
hatred, and would have no fellowship with them. The Sa-
maritans acknowledge the divine authority of the Law of
Moses, and carefully preserve it in their own characters, which
are probably the genuine ancient Hebrew ; the character which
is now called Hebrew being that of the Chaldeans. The Sa-
maritan Pentateuch is printed in the London Polygott ; and
is an undeniable record. A poor remnant of this people is
found still at Naplouse, the ancient Shechem : but they exist
in a state of very great poverty and distress ; and probably
will soon become extinct.
Verse 6. But go rather to the lost sheep, &c] The Jewish
Church was the ancient fold of God ; but the sheep had wan-
dered from their Shepherd, and were lost. Our blessed Lord
sends these under-shepherds to seek, find, and bring them
back to the Shepherd and Overseer of their souls.
Verse 7. And as ye go, preach] ito%i*ay.itsi ^V xygvtro-ere, and
as you proceed, proclaim like heralds — make this proclamation
wherever ye go, and while ye are journeying. Preach and
travel ; and as ye travel, preach — proclaim salvation to all you
meet. Wherever the ministers of Christ go, they find lost
ruined souls ; and wherever they find them, they should pro-
claim Jesus, and his power to save. For an explanation of the
word proclaim, or preach, see on chap. iii. 1 .
From this commission we learn what the grand subject of
apostolic preaching was — The kingdom of heaven is at
hand ! This was the great message. " They preached^ says
Quesnel, " to establish the faith : the kingdom, to animate the
hope ; of heaven, to inspire the love of heavenly things, and
the contempt of earthly ; which is at hand, that men may
prepare for it without delay.,,
Verse 8. Raise the dead] This is wanting in the MSS.
marked EKLMS of Grieshach, and in those marked BHV of
Mathai, and in upwards of one hundred others. It is also
wanting in the Syriac, (Vienna edition) latter Persic, Sa-
Itidic, Armenian, Slavonic, and in one copy of the Itala;
also in Athanasius, Basils and Chrysostom. There is no evi-
dence that the disciples raised any dead person previously to
the resurrection of Christ. The words should certainly be
omitted, unless we could suppose that the authority now
given respected not only their present mission, but compre^
hended also their future conduct. But that our blessed Lord
did not give this power to his disciples at this time, is, I think,
pretty evident from verse 1. and from Luke ix. 6, 10. x. 19,
A. M. 4031.
A. D. 27.
An. Olyiap.
CC1. 3.
4 1 Sam. 9. 7. Mark 6. 8. Luke 9. 3. & 10. 4. & 22. 35. e Or, Gel. f See
Mark 6. 8. s Gr. n staff. h Luke 10. 7. 1 Cor. 9. 7, &c. I Tim. 5. 18.
20. where, if any such power had been given, or exercised, it
would doubtless have been mentioned. Wetstein has rejected
it, and so did Griesbach in his first edition ; but in the second
(1796) he has left it in the text, with a note of doubtfulness.
Freely ye have received, freely give.] A rule very necessary,
and of great extent. A minister, or labourer in the Gospel
vineyard, though worthy of his comfortable support while in
the work, should never preach for hire, or make a secular
traffic of a spiritual work. What a scandal is it for a man to
traffic with gifts, which he pretends at least to have received
from the Holy Ghost, of which he is not the master, but the
dispenser. He who preaches to get a living, or to make a
fortune, is guilty of the most infamous sacrilege.
Verse 9. Provide neither gold, nor silver, nor brass, in your
purses] E/s rctf £wccs v^m, in your girbles. It is supposed
that the people of the East carry their money in a fold of
their girdles. This is scarcely correct : they carry it in a
purse in their bosom, under their girdles. This I have often
observed.
In a thousand instances an apostolic preacher, who goes
to the wilderness to seek the lost sheep, will be exposed to
hunger and cold, and other inconveniences — he must there-
fore resign himself to God, depending on his providence for
the necessaries of life. If God have sent him, he is bound
to support him, and will do it : anxiety therefore, in him,
is a double crime, as it insinuates a bad opinion of the master
who has employed him. Every missionary should make
himself master of this subject.
Have no money in your purse, is a command, obedience
to which was secured by the narrow circumstances of most
of the primitive, genuine preachers of the Gospel. Whole
herds of friars mendicants have professed the same principle,
and abandoned themselves to voluntary poverty ; but if the
money be in the heart it is a worse evil. In the former case
it may be a temptation to sin ; in the latter it must be
ruinous.
Verse 10. Nor scrip for your journey] To carry provisions.
This was called S'Dlin tormil, by the Rabbins ; it was a
leathern pouch hung about their necks, in which they put
their victuals. This was, properly, the shepherd's bag.
Neither two coats, &c] Nothing to encumber you.
Nor yet staves] VxQhv, a staff, as in the margin; but,
instead of j*C^m staff, which is the common reading, all the
How the disciples should conduct
a. m. 403i. 1 1 a Ancj jnto whatsoever city or
A. D. 27. . I .
An. oiymp. town ye shall enter, inquire who in
it is worthy ; and there abide till ye
go thence.
12 And when ye come into a house, salute it.
An; Olymii
CC1. 3.
» Luke 10. 3. ■> Luke 10. 5.
following MSS. and Versions have puJofovi staves, and CEFGKL
MPS. V. ninety-three others, Coptic, Armenian, latter Syriac,
one of the Itala, Chrysostom, and Theophylact. This reading is
of great importance, as it reconciles this place with Luke ix. 3.
and removes the seeming contradiction from Mark vi. 8.
As if he had said, " Ye shall take nothing to defend yourselves
with, because ye are the servants of the Lord, and are to be
supported by his bounty, and defended by his power. In a
word, be like men in haste, and eager to begin the impor-
tant work of the ministry. The sheep are lost, ruined : —
Satan is devouring them : — give all diligence to pluck them
out of the jaws of the destroyer."
The "workman is worthy of his meat.~\ t>k Tpotptji; ctvrav, of
his maintenance. It is a maintenance, and that only, which
a minister of God is to expect ; and that he has a divine right
to ; but not to make a fortune, or lay up wealth : besides,
it is the workman, he that labours in the word and doctrine,
that is to get even this. How contrary to Christ is it for a
man to have vast revenues as a minister of the Gospel, who
ministers no Gospel, and who spends the revenues of the
church to its disgrace and ruin ?
Verse 1 1. Into whatsoever city or town ye shall enter] In the
commencement of Christianity, Christ and his preachers
were all Itinerant.
Inquire who in it is worthy] That is, of a good character ;
for a preacher of the Gospel should be careful of his reputa-
tion, and lodge only with those who are of a regular life.
There abide till ye go thence.] Go not about from house to
house, Luke x. 7. Acting contrary to this precept has often
brought great disgrace on the Gospel of God. Stay in your
own lodging as much as possible, that you may have time
for prayer and study. Seldom frequent the tables of the
rich and great ; if you do, it will unavoidably prove a snare
to you. The unction of God will perish from your mind,
and your preaching be only a dry barren repetition of old
things; the bread of God in your hands will be like the dry,
mouldy, Gibeonitish crusts, mentioned Josh. ix. 5. He who
knows the value of time, and will redeem it from useless chit-
chat, and trifling visits, will find enough for all the purposes
of his own salvation, the cultivation of his mind, and the
work of the ministry. He, to whom time is not precious,
and who lives not by rule, never finds time sufficient for any
thing;— is always embarrassed— always in a hurry, and
never capable of bringing «ne good purpose to proper effect.
CHAP. X. themselves in their preaching;.
13 b And if the house be worthy, Vd 2?31'
let your peace come upon it: c but if
it be not worthy, let your peace return
to you.
14 d And whosoever shall not receive you, nor
c Ps. 35. 13. d Mark 6. 11. Luke 9. 5. & 10. 10, 11.
Verse 12. Salute it] Aeyetvet, ttpwii tv tu oiko tovtoi, saying,
" Peace be to this house." This clause, which, as explanatory
of the word u<r7rtt<rct<rt)e, is necessary to the connexion in
which it now stands, is added by the MSS. D and L, and
forty-three others, the Armenian, Ethiopic, Slavonic, Saxon,
Vulgate, all the copies of the old Itala, Theophylact, and
Hilary. The clause is also found in several modern versions.
The modern Greek, has XtyovTe^ eipwy en; to s-xjjjtt/ royTo. The
Italian, by Matthew of Erberg, and of Diodati, renders it
thus : Pace sia a questa casa. Peace be to this house.
It is found also in Wickliff, and in my old MS. gtfginjJC,'
ptC^ bt tO tf)i£ tjOiljj. Some suppose it is an addition taken from
Luke, but there is nearly as much reason to believe he took it
from Matthew.
Peace, Oibt?, among the Hebrews, had a very extensive
meaning : — it comprehended all blessings, spiritual and
temporal. Hence that saying of the Rabbins, Cnhv? bru
U m^ra fWtin SDty Gadal Shalom, shecol haberacoth culoloth
bo. Great is PEACE, for all other blessings are comprehended
in it. To wish peace to a family, in the name and by the
authority of Christ, was in effect a positive promise on the
Lord's side, of all the good implied in the wish. This was
paying largely even beforehand. Whoever receives the
messengers of God into his house, confers the highest honour
upon himself, and not upon the preacher, whose honour is
from God, and who comes with the blessings of life eternal
to that man and his family who receives him.
Verse 13. If that house be worthy] If that family be
proper for a preacher to lodge in, and the master be ready to
embrace the message of salvation.
Your peace] The blessings you have prayed for, shall come
upon the family : God will prosper them in their bodies, souls,
aud substance.
But if it be not worthy] As above exphinec'.
Let your peace] The blessings prayed for, return to you.
itpoc, vftas f7rt?-poc(p>ira>, it shall turn back upon yourselves. They
shall get nothing, and you shall have an increase.
The trials, disappointments, insults, and wants of the
followers of Christ, become in the hand of the all-wise God
subservient to their best interests : hence, nothing can happen
to them without their deriving profit from it, unless it be their
own fault.
Verse 14. Shake off" the dust of your feet.] The Jews con-
sidered themselves defiled by the dust of a Heathen country,
O
How they should behave themselves
hear your words, when ye depart out
of that house or city, a shake off the
dust of your feet.
15 Verily I say unto you, b It shall be more
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CCI.3.
ST. MATTHEW. to those who would not receive them.
tolerable for the land of Sodom and
Gomorrah, in the day of judgment,
than for that city.
16 IT c Behold, I send you forth as sheep in
1 rfeh. 5. 13. Acts 13. 51. & 18. 6. b Ch. 11. 22, 24.
which was represented by the prophets as a polluted land,
Amos vii. 7. when compared with the land of Israel, which
was considered as a holy land, Ezek. xlv. 1. therefore to shake
the dust of any city of Israel from off one's clothes or feet, was
an emblematical action, signifying a renunciation of all farther
connexion with them, and placing them on a level with the
cities of the heathen. See Amos ix. 7.
Verse 15. In the day of judgment] Or, punishment, — v.pirtas.
Perhaps not meaning the day of general judgment, nor the day
of the destruction of the Jewish state by the Romans ; but a
day in which God should send punishment on that particular
city, or on that person, for their crimes. So the day of judg-
ment of Sodom and Gomorrah, was the time in which the Lord
destroyed them by fire and brimstone from the Lord out of
heaven.
If men are thus treated for not receiving the preachers of
the Gospel, what will it be to dispise the Gospel itself — to decry
it — to preach the contrary — to hinder the preaching of it —
to abuse those who do preach it in its purity — or to render it
fruitless by calumnies and lies ? Their punishment, our Lord
intimates, shall be greater than that inflicted on the inhabitants
of Sodom and Gomorrah !
Verse 16. Behold, I send you forth as sheep in the midst of
wolves'] He who is called to preach the Gospel, is called to
embrace a state of constant labour, and frequent suffering.
He who gets ease and pleasure in consequence of embracing
the ministerial office, neither preaches the Gospel, nor is sent
of God. If he did the work of an Evangelist, wicked men
and demons would both oppose him.
Wise {(ppevif&oi prudent) as serpents, and harmless as doves.]
This is a proverbial saying : so in Shir hashirim Rabba,
foi. 16. " The holy blessed God said to the Israelites, Ye shall
be towards me, as upright as the doves; but towards the
Gentiles, as cunning as serpents.'"
There is a beauty in this saying which is seldom observed.
The serpent is represented as prudent to excess, being full of
cunning; Gen. iii. 1. 2 Cor. xi. 3. and the dove is simple,
even to stupidity ; Hos. vii. 11. but Jesus Christ corrects here
the cunning of the serpent, by the simplicity of the dove ; and
?he too great simplicity of the done, by the cunning of the
urpent. For a fine illustration of this text, see the account
of the Boiga:
" This species is remarkably beautiful, combining the
i ichest colours of the finest gems, with the splendour of bur-
nished gold, mingled with dark brown shades, which contrast
A M. 4 31.
A. D. 7.
An. Olymp.
CCI. 3.
c Luke 10. 3.
and heighten its brilliant ornaments. The whole under surfaee
of the head and body is of a silver white, separated from the
changing blue of the back by a golden chain on each side, the
whole length of the body. This fine blue and silver, orna-
mented with gold, by no means give a full idea of the beautiful
embroidery of the Boiga. We must take in all the reflected
tints of silver colour, golden yellow, red, blue, green, and
black mingled, and changing in the most extraordinary and
beautiful manner possible ; so that, when about to change its
skin, it seems studded with a mixt assemblage of diamonds,
emeralds, topazes, saphirs, and rubies, under a thin transparent
veil of bluish crystal. Thus, in the rich and torrid plains of
India, where the most splendid gems abound, nature seems to
have chosen to reunite them all, together with the noble metals,
to adorn the brilliant robe of the Boiga. This is one of the
most slender of serpents in proportion to its length. The
specimens in the royal collection, which exceed three feet in
length, are hardly a few lines in diameter. The tail is almost
as long as the body, and at the end is like a needle for fineness ;
yet it is sometimes flattened above, below, and on the two
sides, rendering it in some measure square. From the
delicacy of its form, its movements are necessarily extremely
agile: so that, doubling itself up several times, it can spring
to a considerable distance, with great swiftness. It can twine
and twist itself, most readily, and nimbly, around trees or
other such bodies ; climbing, or descending, or suspending
itself, with the utmost facility. The Boiga feeds on small
birds, which it swallows very easily, notwithstanding the
small diameter of its body, in consequence of the great dis-
tensibility of its jaws, throat, and stomach, common to it
with other serpents. It conceals itself under the foliage of
trees, on purpose to surprise the small birds ; and is said to
attract them by a peculiar kind of whistling, to which the
term of song has been applied : but we must consider this as
an exaggeration ; as its long divided tongue, and the confor-
mation of its other organs of sound, are only adapted for
producing a hiss, or species of simple whistle, instead of
forming a melodious assemblage of tones. Yet, if nature
has not reckoned the Boiga among the songsters of the woods,
it seems to possess a more perfect instinct than other serpents,
joined to more agile movements, and more magnificent orna-
ment. In the isle of Borneo, the children play with the
Boiga, without the smallest dread. They carry it in theif
hands, as innocent as themselves, and twist it about their
necks, arms, and bodies, in a thousand directions, This
Directions for confidence in God
Ahe midst of wolves
CHAP. X.
in their trials,
be ye therefore
A. M. 4031.
An! o'lymp. wJse as serpents, and b harmless0 as
cci. 3. r
— ■ doves.
17 But beware of men: for d they will de-
liver you up to the councils, and e they will
scourge you in their synagogues ;
18 And f ye shall be brought before governors
» Rom 16 19. Eph. 5. 15. *> 1 Cor. 14. 20. Phil. 2. 15. <= Or,
simpfe^ i Ch. 24. 9. Mark 13. 9. Luke. 12. II. * 21. 12. • Acts 5. 40.
-f Acts 12. I. & 24. 10. & 25. 7, 23. 2 Tim. 4. 16.
circumstance brings to recollection that fine emblem of
Candour and Confidence, imagined by the genius of the
ancients; achild smiling on a snake, which holds him fast,
in his convolutions. But in that beautiful allegory, the snake
is supposed to conceal a deadly poison ; while the Boiga
returns caress for caress, to the Indian children who fondle it,
and seems pleased to be twisted about their delicate hands.
As the appearance of such nimble and innocent animals in the
forests must be extremely beautiful, displaying their splendid
colours, and gliding swiftly from branch to branch, without
possessing the smallest noxious quality ; we might regret that
this species should require a degree of heat greatly superior
to that of our regions, and that it can only subsist near the
Tropics in Asia, Africa, and America. It has usually a
hundred and sixty-six large plates, and a hundred and
twenty-eight pairs of small plates, but is subject to consider-
able variation.
" According to this representation, the Boiga is not merely
to be praised for its beauty, but may be said to fulfil the old
maxim of combining the wisdom of the serpent with the harm-
lessness of the dove." Cepede's Hist, of oviparous Quadrupeds
and Serpents.
Instead of ctxtgcctoi harmless, or as the Etymol. Mag. de-
fines it, without mixture of evil, the Cod. Bezce reads ctirXova-TXToi
simple — unconipounded — so all the copies of the old Itala, the
Vulgate, and the Latin fathers ; but this curious and explan-
atory reading is found in no other Greek MS.
Verse 17. But beware of men] Or, be on your guard
against men, t&iv m\i$^a7rav these men ; i. e. your countrymen ;
those from whom you might have reasonably expected com-
fort and support ; and especially those in power, who will
abuse that power to oppress you.
Councils'] EwveJ|8<«, sanhedrins, and synagogues. See on chap.
v. 22. " By synagogues we may understand here, not the
places of public worship, but assemblies where three magi-
strates, chosen out of the principal members of the syna-
gogue, presided to adjust differences among the people :
these had power, in certain cases, to condemn to the scourge,
but not to death. See Acts xxii. 19. 2 Cor. xi. 24. com-
pared vyith Luke xii. 11." See Lightfoot.
A. M. 4031.
A. D. 27.
An. Olymp
CCI. 3.
and kings for my sake, for a testi-
mony against them and the Gentiles.
19 g But when they deliver you up,
take no thought how or what ye shall speak :
for h it shall be given you in that same hour what
ye shall speak : V*
20 ' For it is not ye that speak, but the
8 Mark 13. 11, 12, 13. Luke 12. 11. & 21. 14, 15. " Exod. 4.
Jer. 1. 7. ' 2 Sam. 23. 2. Acts 4. 8. & 6. 10. 2 Tim. 4. 17.
I:
Verse 18. Ye shall be brought before governors, &c] " This
affords a striking proof of the prescience of Christ. Who
could have thought, at that time, that these despised and
illiterate men could excite so much attention, and be called
upon to apologize for the profession of their faith, before the
tribunals of the most illustrious personages of the earth ?"- —
Wakefield.
By governors and kings we may understand, the Roman
proconsuls, governors of provinces, and the kings who were
tributary to the Roman government, and the emperors
themselves, before whom many of the primitive Christians
were brought.
For a testimony against them and the Gentiles.] That is, to
render testimony, both to Jews and Gentiles, of the truth
and power of my Gospel.
Verse 19. Take no thought how or what ye shall speak] My
/*.sgifM>io-eTe — Be not anxiously careful, because such anxiety
argues distrust in God, and infallibly produces a confused
mind. In such a state, no person is fit to proclaim or vindi-
cate the truth. This promise, It shall be given you, &c.
banishes all distrust and inquietude on dangerous occasions ;
but without encouraging sloth and negligence, and without
dispensing with the obligation we are under to prepare our-
selves by the meditation of sacred truths, by the study of the
Holy Scriptures, and by prayer.
It shall be given you in that same hour what] This clause is
wanting in the MSS. D and L, and several others, some
Versions, and several of the Fathers ; but it is found in
Mark xiii. 1 1. without any various reading ; and in substance
in Luke xi. 13.
Verse 20. For it is — the Spirit of your Father, &c] This
was an extraordinary promise, and was literally fulfilled to
those first preachers of the Gospel ; and to them it was
essentially necessary ; because the New Testament dispensa-
tion was to be fully opened by their extraordinary inspiration.
In a certain measure, it may be truly said, that the Holy
Spirit animates the true disciples of Christ, and enables
them to speak. The Head speaks in his members, by his
Spirit: and it is the province of the Spirit of God to speak
for God.— Neither surprise, defect of talents, nor even
o'g
He foretells the persecution ST. MATTHEW.
Spirit of your Father which speaketh
in you.
21 a And the brother shall deliver
up the brother to death, and the father the
child: and the children shall rise up against
their parents, and cause them to be put to
death.
* Mic. 7. 6. Ver. 35, 36. Luke 21. 16.-
Ch. 24. 13.
— >> Luke 21. 17. c Dan. 12. 12, 13.
Mark 13. 13.
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A. D. 27.
An. Olyrap.
CCI. 3.
of the first Christians.
22 And b ye shall be hated of all men
for my name's sake : c but he that en-
dureth to the end, shall be saved.
23 But d when they persecute you in this city,
flee ye into another : for verily I say unto you,
Ye shall not e have gone over the cities of Israel.
f till the Son of man be come.
ignorance itself, could hurt the cause of God, in the primitive
times, when the hearts and minds of those divine men were
influenced by the Holy Spirit.
Your Father] This is added to excite and increase their
confidence in God.
Verse 21. And the brother shall deliver up the brother, &c]
What an astonishing enmity is there in the soul of man against
God and goodness ; that men should think they did God ser-
vice, in putting to death those who differ from them in their po-
litical or religious creed, is a thing that cannot be accounted
for, but on the principle of an indescribable depravity.
O shame to men ! devil with devil damn'd
Firm concord holds, men only disagree
Of creatures rational ; though under hope
Of heavenly grace : and, God proclaiming peace,
Yet live in hatred, enmity, and strife
Among themselves, and levy cruel wars,
Wasting the earth, each other to destroy !
Par. Lost, b. ii. 1.496.
Verse 22. Ye shall be hated of all men for my name' 's sake]
Because ye are attached to me, and saved from the corruption
that is in the world ; therefore the world will hate you. " The
laws of Christ condemn a vicious world, and gall it to re-
venge."
He that endureth to the end, shall be saved.] He who holds
fast faith and a good conscience to the end, till the punishment
threatened against this wicked people be poured out, he shall be
saved, preserved from the destruction that shall fall upon the
workers of iniquity. This verse is commonly understood to
refer to the destruction of Jerusalem. It is also true that they
who do not hold fast faith and a good conscience till death, have
no room to hope for an admission into the kingdom of God.
Verse 23. But when they persecute you] It is prudence and
humility (when charity or righteousness obliges us not to the
contrary) to avoid persecution. To deprive those who are dis-
posed to do evil, of the opportunities of doing it ; to convey
the grace which they despise to others ; to accomplish God's de-
signs of justice on the former, and of mercy on the latter, are
consequences of the flight of a persecuted preacher. Thisflight
is a precept to those who are highly necessary to the church of
d Ch. 2. 13. & 4. 12. & 12. 15. Acts 8. I. & 9. 25. & 14. 6. « Or, end, or
finish. f Ch. 16. 28.
Christ, and advice to those who might imprudently draw upon
themselves persecution, and of indulgence for those who are
weak. But this flight is highly criminal in those mercenary
preachers, who, through love to their flesh and their property,
abandon the flock of Christ to the wolf. See Quesnel.
In this city, flee ye into another] There is a remarkable repeti-
tion of this clause found in the MSS. DL, and eight others ; the.
Armenian, Saxon, all the Itala except three ; Athan. Theodor.
Tertul. August. Ambr. Hilar, and Juvencus. Bengel, in his
Gnomon, approves of this reading. On the above authorities,
Griesbach has inserted it in the text. It probably made a por-
tion of this Gospel as written by Matthew.
Ye shall not have gone over (ended or finished, margin N the
cities, &c] The word riM<rr,re here is generally understood as
implying to go over or through, intimating that there should
not be time for the disciples to travel over the cities of Judea
before the destruction predicted by Christ should take place.
But this is very far from being the truth, as there were not
less than 40 years after this was spoken, before Jerusalem was
destroyed, rtXum kcci /tt«v0#v«vr»» are used by the Septuagint,
1 Chr. xxv. 8. for those who teach and those who learn. And
rots rtXtioti is used by the apostle 1 Cor. ii. 6 forthose who are
perfectly instructed in the things of God. Ovid has used the
Latin perficio, which answers to the Greek veteioai, in exactly
the same sense.
Phillyrides puerum cithard perfecit Achillem.
" Chiron taught the young Achilles to play on the harp."
For these reasons some contend that the passage should be
translated, ye shall not have instructed, i. e. preached the
Gospel in the cities of Israel, till the Son of man be come The
Greek divines call baptism reXiiae-is or initiation. See Leigh.
Crit. sacr. Edit. Amst p. 326, 328.
Dr. Lightfoot supposes the meaning to be, " ye shall not
have travelled over the cities of Israel preaching the Gospel,
before the Son of man is revealed by his resurrection, Rom.
i. 4. compare Acts iii 19, 20. and v. 26. To you first God
raising up his Son, sent him to bless you, &c. The epoch of the
Messiah is dated from the resurrection of Christ." After all,
the place may be understood literally ; for rexm -rots iroXtts, to
finish the cities, is only a concise mode of speech for rttetv «<?«»
The disciples must not expect
24 a The disciple is not above his
master, nor the servant above his
lord.
25 It is enough for the disciple that he be as
his master, and the servant as his lord.
A. M. 40 1.
A. D. 27.
An. Olymp.
CCI. 3.
CHAP. X.
If b
* Luke 6. 40. John 13. 16. & 15. 20.
S'ict. r*i iretets, to complete the journey through the cities. To
finish the survey, to preach in every one : — till the Son of
man be come, may refer either to the outpouring of the Spi-
rit on the day of Pentecost, or to the subversion of the Jewish
state. See Rosenmuller.
Verse 24. The disciple is not above his master] Or in plainer
terms, A scholar is not above his teacher. The saying itself
requires no comment, its truth and reasonableness are self-
evident, but the spirit and design of it should be carefully at-
tended to. Jesus is the great teacher, we profess to be his
scholars. He who keeps the above saying in his heart, will
never complain of what he suffers. How many irregular
thoughts and affections is this maxim capable of restraining !
A man is not a scholar of Christ unless he learn his doctrine ;
and he does not learn it as he ought, unless he put it in prac-
tice.
Verse 25. It is enough for the disciple that he be as his master']
Can any man who pretends to be a scholar or disciple of Jesus
Christ, expect to be treated well by the world ? Will not the
world love its own, and then only? Why then so much im-
patience under sufferings, such an excessive sense of injuries,
such delicacy, can you expect any thing from the world
better than you receive ? If you want the honour that comes
from it, abandon Jesus Christ, and it will again receive you
into its bosom. But you will, no douht, count the cost before
you do this. Take the converse, abandon the love of the
world, &c. and God will receive you.
Beelzebub] This name is variously written in the MSS.
Beelzeboul, Beelzeboun, and Beelzebud, but there is a vast ma-
jority in favour of the reading Beelzebul, which should, by all
means, be inserted in the text instead of Beelzebub. See the
reasons below, and see the margin.
It is supposed that this idol was the same with 213? by 2
Baal zebub, the god fly, worshipped at Ekron, 2 Kings i. 2, &c.
who had his name changed afterward by the Jews to Sw bpi
Baal zebul, the dung god, a title expressive of the utmost
contempt. It seems probable that the worship of this vile idol
continued even to the time of our Lord ; and the title being
applied by the Jews to our blessed Lord, affords the strongest
proof of the inveteracy of their malice.
Dr. Lightfoot has some useful observations on this subject,
which I shall take the liberty to subjoin. I
better treatment than their Master.
called the master of
they have
the house b Beelzebub, how much
they call them of his
more shall
household ?
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A. D. 27.
An. Olymp
CCI. 3. '
26 Fear them not therefore : d for there is no-
b Ch. 12. 24. Mark 3. 22. Luke 11. 15 John 8. 48, 52. <= Gr. Bedzebul.
» Mark 4. 22. Luke 8. 17. & 12. 2, 3.
" Tor the searching out the sense of this horrid blasphemy,
these things are worthy observing.
" I. Among the Jews it was held, in a manner, for a matter
of religion, to reproach idols, and to give them odious names.
R Jikibah saith, idolatry pollutes, as it is said, Thou shalt cast
away the (idol) as something that is abominable, and thou
shalt say to it, Get thee hence. (Isai. xxx. 22.) R. Lazar saith,
thou shalt say to it, Get thee hence ; that which they call the
face of God, let them call the face of a dog. That which they
call DO \y ein cos, the fountain of a cup, let them call \y
pp ein kuts, the fountain of toil (or of flails.) That
which they call rV"1J gediyah, fortune, let them call wbi geli
ya, a stink, Sic. That town which sometimes was called Bethel..
was afterward called Bethaven. See also the Tract Schabbatli.
" II: Among the ignominious names bestowed upon idols, the
general and common one was *?13? Zebul, dung, or a dunghill.
' Even to them that have stretched out their hands 7UT3 bezebul.
in a dunghill, (that is, in an idol temple, or in idolatry) there is
hope. Thou canst not bring them (into the church) because they
have stretched forth their hands, bezebul, in a dunghill. But
yet you cannot reject them, because they have repented.' And
a little after, He that sees them dunging, \'b^^, (that is, sacri-
ficing) to an idol, let him say, cursed be he that sacrifices to a
strange god. Let them therefore, who dare, form this word
in Matthew into Beelzebub. I am so far from doubting that
the Pharisees pronounced the word beelzebul, and that
Matthew so wrote it, that I doubt not but the sense fails, if it
be writ otherwise.
" III. Very many names of evil spirits, or devils, occur in
the Talmud, which it is needless here to mention. Among all
the devils, they esteemed that devil the worst, the foulest, as
it were, the prince of the rest, who ruled over the idols, and
by whom oracles and miracles were given forth among the
heathens and idolaters. And they were of this opinion for
this reason, because they held idolatry above all other things,
chiefly wicked and abominable, and to be the prince and head
of evil. This demon they called bill by2 Baal-zebul, not so
much by a proper name, as by one more general and common ;
as much as to say, the lord of idolatry : the worst devil, and
the worst thing : and they called him the prince of devils, be-
cause idolatry is the prince (or chief) of wickedness."
Verse 26. Fear them not] A general direction to all uV,
V
What Christ has spoken in private
tiling covered, that shall not be reveal-
ed ; and hid that shall not be known.
27 What I tell you in darkness, that
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A. D. 27.
An. Oljmp,
CCI. 3.
ST. MATTHEW. must le published to the world.
but are not able to kill the soul
rather fear him which is able to destroy
both soul and body in hell.
speak ye in light : and what ye hear in the ear,
that preach ye upon the housetops.
28 a And fear not them which kill the body,
1 Isa. 3. 12, 13. Luke 12. 4. 1 Pet. 3. 14.
persecuted followers of Christ. Fear them not, tor they can
make you suffer nothing worse than they have made Christ
sulfer, and under all trials he has promised the most ample
support.
For there is nothing covered, &c] God sees everything : this
is consolation to the upright, and dismay to the wicked, and
he will bring into judgment every work, and every secret
thing, whether good or bad. Eccl. xii. 14.
Verse 27. What I tell you in darkness] A man ought to
preach that only, which he has learned from God's Spirit, and
his testimonies ; but let him not pretend to bring forth any
thing new or mysterious. There is nothing that concerns our
salvation that is newer than the new covenant ; and in that there
is, properly speaking, no mysteries: what was secret before, is
now made manifest in the Gospel of the ever-blessed God. See
Ephes. iii. 1—12.
What ye hear in the ear] The doctor who explained the law
in Hebrew, had an interpreter always by him, in whose ears
he softly whispered what he said ; this interpreter spoke aloud
what had been thus whispered to him. Lightfoot has clearly
proved this in his Hora: Talmudicae, and to this custom our
Lord here evidently alludes. The spirit of our Lord's direc-
tion appears to be this : whatever 1 speak to you is for the
benefit of mankind, — keep nothing from them, declare expli-
citly the whole counsel of God, preach ye (x.^v^ccrt, proclaim)
on the housetops. The houses in Judea w 'ere flat-roofed, with
a ballustrade round about, which were used for the purpose
of taking the air, prayer, meditation, and it seems, from this
place, for announcing things in the most public manner. As
there are no bells among the Turks, verier proclaims all times
of public worship from the housetops. Whoever will give
himself the trouble to consult the following Scriptures will find
a variety of uses to which these housetops were assigned.
Deut. xxii. 8. Josh. ii. 6. Judg. ix. 51. Neb. viii. 16. 2 Sam.
xi. 2. 2 Kings xxiii. 12. Isa. xv. 3. Jer. xxxii. 29. and Acts
x. 9.
Lightfoot thinks that this may be an allusion to that custom,
when the minister of the synagogue, on the Sabbath eve,
sounded with a trumpet six times, upon the roof of a very high
house, that from thence all might have notice of the coming in
of the Sabbath. The first blast signified they should leave off
their work in the field ; the second that they should cease from
huf A. M. 031.
A. D. 27.
An. Olymp.
CCI. 3.
29 Are not two sparrows sold for a b farthing?
and one of them shall not fall on the ground
without your Father.
b It is in value half-penny farthing in the original, as being the tenth part of
the Roman penny. See on Ch. 18. 28.
theirs in the city ; the third that they should light the Sabbath
candle, &.c.
Verse 28. Fear not them which kill the body] Tav »7rox.rc^ov-
rm. Those who slay with acts of cruelty, alluding probably to
the cruelties which persecutors should exercise on his follow-
ers in their martyrdom. — But are not able to kill the soul.
Hence we find that the body and the soul are distinct princi-
ples, for the body may be slain and the soul escape ; and se-
condly, that the soul is immaterial, for the murderers of the body
are not able fui 3vy«f*,evcer, have it not in their power to injure it.
Fear him] It is not hell fire we are to fear, but it is God;
without the stroke of whose justice, hell itself would be no
punishment; and whose frown would render heaven itself in-
supportable. What strange blindness is it to expose our souls
to endless ruin, which should enjoy God eternally ; and to save
and pamper the body, by which we enjoy nothing but the
creatures, and them only for a moment !
Verse 29. Are not two sparrows sold for a farthing ?]
Ao-o-ctpiov. A Roman As was one-tenth of a Denarics, which
was about sevenpence halfpenny, and one-tenth of sevenpence-
halfpenny makes just three farthings.
The word ccrrxpiov which we translate farthing, is found
among the Rabbins in the word 1D^ aisar, which, according
to Maimonides, is equal to four grains of silver ; but is used
among them to express » thing of the lowest, or almost no
value. Our Lord seems to have borrowed the expression, one
of them shall not fall on the ground, &c. from his own coun-
trymen. In Bereshith Rabba, sect. 79. fol. 77. it is said, In
the time in which the Jews were compelled to apostatize, Rab.
Simeon Ben. Jochai, and Eliezer his son, hid themseves in a
cave, and lived upon dry husks. After thirteen years they came
out, and sitting at the mouth of the cave, they observed a
fowler stretching his nets to catch birds ; and as often as the
Bath Kol said DIOH dimos, escape, the bird escaped : but
when it said aSip3D spicula, a dart, the bird was taken. Then
the Rabbin said, Even a bird is not taken without Heaven, i. e.
without the will of God, how much less the life of man .' The doc-
trine intended to be inculcated is this : The providence of God
extends to the minutest things; every thing is continually under
the government and care of God, and nothing occurs without
his will or permission ; if then he regards sparrows, how much
more man, and how much more still the soul that trusts in him;
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
The necessity of faithfulness
30 a But the very hairs of your head
are all numbered.
31 Fear ye not therefore, ye are of
more value than many sparrows.
32 b Whosoever therefore shall confess me be-
fore men, c him will I confess also before my
Father which is in heaven.
CHAP. X. in the cause of Christ.
33 d But whosoever shall deny me
» 1 Sam. 14. 45. 2 Sam. 14. 11. Luke 21. 18. Acts T
&k,
Fall on the ground] Instead of cti tjj» yw, Origen, Clement,
Qhrysostom, Juvencus, and six MSS. of Malhai, read e<s ?«»
TrttyiS'tt, into a snare. Bengel conjectures that it might have
been written at first, att ?w irovyw \ that the first syllable ■ar«
being lost out of the word, yu» the earth, instead of ■zra.yw
snare, became the common reading.
Without your Father.'] Without the will of your Father : tjj?
$ovM,s, the will or counsel is added hers by Origen, Coptic, all
the Arabic, latter Persic, Gothic, all the Itala, except two ;
Tert. Iren. Cypr. Novatian, and other Latin fathers. If the
evidence be considered as insufficient to entitle it to admission
into the text, let it stand there as a supplementary Italic word,
necessary to make the meaning of the place evident.
All'things are ordered by the counsel of God. This is a great
consolation to those who are tried and afflicted. The belief of
an all-wise, all-directing Providence, is a powerful support
under tbe most grievous accidents of life. Nothing escapes
his merciful regards, not even the smallest things, of which he
may be said to be only the creator and preserver ; how much
less those of whom he is the father, saviour, and endless
felicity ? See on Luke xii. 7.
Verse 30. But the very hairs of your head are all numbered.]
Nothing is more astonishing than the care and concern of God
for his followers. The least circumstances of their life are re-
gulated, not merely by that general providence which extends to
all things ; but by a particular providence, which fits and directs
all things to the design of their salvation, causing them all to
co-operate for their present and eternal good. Rom. v.
Verse 31. Fear ye not — ye are of more value] None can esti-
mate the value of a soul, for which Christ has given his blood
and life ! Have confidence in his goodness, for he who so dearly
purchased thee, will miraculously preserve and save thee. Did
the poet intend to contradict Christ when he said,
" He sees with equal eyes, as God of all,
" A hero perish, or a sparrow fall?"
How cold and meagre is this shallow deistical saying ! That
is, a sparrow is of as much worth in the sight of God, who re-
gards (if we may believe the poet) things only in general, as an
immortal soul, purchased by the sacrifice of Christ !
Verse 22. Whosoever therefore shall confess me before men]
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before men, him will I also deny before
my Father which is in heaven.
34 e Think not that I am come to send
peace on earth : I came not to send peace but a
sword.
35 For I am come to set a man at vari-
-/•-:
b Luke 12. 8.
Rom. 10. 9, 10. c Rev. 3. 5. d Mark 8. 38.
2 Tim. 2. 12. e Luke 12. 49, 51, 52, 53.
Luke 9. 26.
That is, whosoever shall acknowledge me to be the Messiah,
and have his heart and life regulated by my Spirit and doctrine.
It is not merely sufficient to have the heart right before God,
there must be a firm, manly, and public profession of Christ be-
fore men. " I am no hypocrite," says one ; neither should you.
" I will keep my religion to myself," i. e. you will not con-
fess Christ before men ; then he will renounce you before God.
We confess or own Christ when we own his doctrine, his
ministers, his servants, and when no fear hinders us from sup-
porting and assisting them in times of necessity.
Verse 33. Whosoever shall deny me] Whosoever prefers his
worldly interest to his duty to God, sets a greater value on
earthly than on heavenly things ; and prefers the friendship
of men to the approbation of God.
Let it be remembered, that to be renounced by Christ, is to
have him neither for a Mediator nor Saviour. To appear be-
fore the tribunal of God without having Christ for our advo-
cate, and, on the contrary, to have him there as our judge,
and a witness against us, — how can a man think of this and
not die with horror!
Verse 34. Think not that lam come to send peace, &c] The
meaning of this difficult passage will be plain, when we con-
sider the import of the word peace, and the expectation of the
Jews. I have already had occasion to remark (ver. 12.) that
the word DlSty shalom, rendered by the Greeks e^uvj?, was used
among the Hebrews to express all possible blessings temporal
and spiritual ; but especially the former. The expectation of
the Jews was, that when the Messiah should come, all tem-
poral prosperity should be accumulated on the land of Judea ;
therefore r^n yw, in this verse, should not be translated the earth,
but this land. The import of our Lord's teaching here, is this,
Do not im igine, as the Jews in general vainly do, that I am
come to send forth (fix^Xuf) by forcing out the Roman power,
that temporal prosperity which they long for ; I am not come
for this purpose, but to send forth (fictXXetv' the Roman sword,
to cut off a disobedient and rebellious nation, the cup of whose
iniquity is already full, and whose crimes cry aloud for speedy
vengeance. See also on Luke xii. 49. From the time they
rejected the Messiah, they were a prey to the most cruel and
destructive factions ; they employed their time in butchering
Christ and his religion
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ance a against his father, and the
daughter against her mother, and the
daughter-in-law against her mother-
in-law.
36 And b a man's foes shall be they of his own
household.
37 c He that loveth father or mother more than
» Mic. 7. 6.-
-» Ps. 41. 9. &55. 13. Mic. 7. 6. John 13. 18.
c Luke 14. 26.
one another, till the Roman sword was unsheathed against
them, and desolated the land.
Verse 35. / am come to set a man at variance'] The Spirit of
Christ can have no union with the spirit of the world. Even a
father, while unconverted, will oppose a godly child. Thus
the spirit that is in those who sin against God, is opposed to that
spirit which is in the followers of the Most High. It is the
spirits then that are in opposition, and not the persons.
Verse 36. Jl man's foes shall be they of his orvn household.']
Our Lord refers here to their own traditions. So Sota, fol. 49.
" A little before the coming of the Messiah, the son shall in-
sult the father, the daughter rebel against her mother, the
daughter-in-law against her mother-in-law ; and each man shall
have his own household for his enemies." Again, in Sanhedrin,
fol. 97. it is said, " In the age in which the Messiah shall come,
the young men shall turn the elders into ridicule ; the elders
shall rise up against the youth, the daughter against her mo-
ther, the daughter-in-law against her mother-in-law ; and the
men of that age shall be excessively impudent ; nor shall the
son reverence his father." These are most remarkable sayings,
and by them our Lord shows them that he was the Messiah,
for all these things literally took place shortly after their final re-
jection of Christ. See the terrible account, given by Josephus,
relative to the desolations of those times. Through the just judg-
ment of God, they who rejected the Lord that bought them,
became abandoned to every species of iniquity ; they rejected
the salvation of God, and fell into thecondemnation of the devil
Father Quesnei's note on this place is worthy of deep at-
tention. " The father (says he) is the enemy of his sou, when,
through a bad education, an irregular love, and a cruel indul-
gence, he leaves him to take a wrong bias, instructs him not in
his duty, and fills his mind with ambitious views. The son is
the father's enemy when he is the occasion of his doing injustice,
in order to heap up an estate for him, and to make his fortune.
The mother is the daughter's enemy when she instructs her to
please the world, breeds her up in excess and vanity, and suffers
any thing scandalous or unseemly in her dress. The daughter
is the mother's enemy when she becomes her idol, when she en-
gages her to comply with her own irregular inclinations, and
to permit her to frequent balls and plays. The master is the
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to be preferred before all things.
me, is not worthy of me : and he that
loveth son or daughter more than me,
is not worthy of me.
38 d And he that taketh not his cross, and fol-
loweth after me, is not worthy of me.
39 * He that findeth his life shall lose it : and he
that loseth his life for my sake shall find it.
d Ch. 16. K
Mark 8. 34. Luke 9. 23. & 14. 27. e Ch. 16 25 Luke
17. 33. Joliu 12. 25.
enemy of his servant, and the servant that of his master, when
] the one takes no care of the other's salvation, and the latter 13
[Subservient to his master's passions."
Verse 37. He that loveth father or mother more than me] He
whom we love the most, is he whom we study most to please,
and whose will and interests we prefer in all cases. If, in order
to please a father or mother who are opposed to vital godliness,
we abandon God's ordinances and followers, we are unworthy
of any thing but hell.
Verse 38. He that taketh not his cross] i. e. He who is not
ready, after my example, to suffer death in the cause of my reli-
ligion,isno£a>ort/i2/q/W,doesnotdeserve to be called my disciple.
This alludes to the custom of causing the criminal to bear
his own cross to the place of execution, so Plutarch, Extt^oiraiii
xuxavgyav exQsga t«v cevrov rccvgivi. Each of the malefactors
carries on his own cross. See John xix. 17.
Verse 39. He that findeth his life, &c] i. e. He who, for
the sake of his temporal interest, abandons his spiritual concerns,
shall lose his soul ; and he who, in order to avoid martyrdom,
abjures the pure religion of Christ, shall lose his soul, and per-
haps his life too. He that findeth his life shall lose it, was li-
terally fulfilled in Archbishop Cranmer. He confessed Christ
against the devil, and his eldest son, the Pope. He was ordered
to be burnt ; to save his life he recanted, and was, notwith-
standing, burnt. Whatever a man sacrifices to God is never
lost, for he finds it again in God.
There is a fine piece on this subject in Juvenal, Sat. viii.
1. 80. which deserves to be recorded here.
ambiguas si quando citabere testis
Incertasque rei, Phalaris licet imperet ut sis
Falsus, et admoto dictet perjuria tauro,
Summum crede nefas animam praferre pudori,
Et propter vitam vivendi perdere causas.
If ever call'd
To give thy witness in a doubtful case,
Though Phalaris himself should bid thee lie,
On pain of torture in his flaming bull,
Disdain to barter innocence for life ;
To which life owe3 its lustre and its worth.
Wakefield.
Acts of kindness done to the CHAP. Xf
40 IT a He that receiveth you, re-
ceiveth me ; and he that receiveth me,
receiveth him that sent me.
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41 "He that receiveth a prophet in the name
of a prophet, shall receive a prophet's reward ;
and he that receiveth a righteous man in the
a Ch. 18. 5. Luke 9. 48. & 10. 16. John 13. 20. Gal. 4. 14.-
17. 10. & 18. 4. 2 Kings 4. 8.
-b I Kings
Verse 40. He that receiveth you] Treats you kindly, receiveth
me; I will consider the kindness as shown to myself, for he who
receiveth me as the true Messiah, receiveth that God by whose
counsels and through whose love I am come.
Verse 41. He that receiveth a prophet] Hgo<pyTw, a teacher,
not a foreteller of future events, for this is not always the mean-
ing of the word : but one commissioned by God to teach the
doctrines of eternal life. It is no small honour to receive into
one's house a minister of Jesus Christ. Every person is not
admitted to exercise the sacred ministry : but none are exclu-
ded from partaking of its grace, its spirit, and its reward. If
the teacher should be weak, or even if he should be found
afterward to have been worthless ; yet the person who has
received him in the name, under the sacred character of an
evangelist, shall not lose his reward ; because what he did, he
did for the sake of Christ, and through love for his church.
Many sayings of this kind are found among the Rabbins, and
this one is common ; " He who receives a learned man, or an
elder, into his house, is the same as if he had received the
Shecinah ;" and again, " He who speaks against a faithful
pastor, it is the same as if he had spoken against God him-
self." See Schoetgen.
Verse 42. A cup of cold water] iSaros is not in the com-
mon text, but it is found in the Codex Bezaz, Coptic, Armenian,
Gothic, Anglo-saxon, Slavonic, all copies of the Itala, Vulgate,
and Origen. It is necessarily understood, the ellipsis of the
same substantive is frequent, both in the Greek and Latin
writers. See Wakefield.
Little ones] My apparently mean, and generally despised
disciples.
disciples of Christ are done to himself
name of a righteous man, shall receive
a righteous man's reward.
42 c And whosoever shall give to
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drink unto one of these little ones, a cup of cold
ivater only, in the name of a disciple, verily I say
unto you, he shall in nowise lose his reward.
« Ch. 8. 5, 6. & 25. 40. Mark 9. 41. Hebr. 6. 10.
But a cup of water in the eastern countries was not a
matter of small worth. In India, the Hindoos go sometime?
a great way to fetch it, and then boil it that it may do the
less hurt to travellers when they are hot ; and after that
they stand from morning to night in some great road,
where there is neither pit nor rivulet, and offer it in
honour of their god to be drunk by all passengers. This
necessary work of charity, in these hot countries, seems
to have been practised by the more pious and humane
Jews ; and our Lord assures them, that if they do this in his
name, they shall not lose their reward. See the Asiatic Mis-
cellany, vol. ii. p. 142.
Verily — he shall in nowise lose his reward.] The Rabbins
have a similar saying, " He that gives food to one that studies
in the law, God will bless him in this world, and give him a
lot in the world to come." Syn. Sohar.
Love heightens the smallest actions, and gives a worth to
them which they cannot possess without it. Under a just and
merciful God, every sin is either punished or pardoned, and
every good action rewarded. The most indigent may exercise
the works of mercy and charity ; seeing even a cup of cold
water given in the name of Jesus, shall not lose its reward.
How astonishing is God's kindness ! it is not the rich merely
which he calls on to be charitable ; but even the poor, and the
most impoverished of the poor! God gives the power and in-
clination to be charitable, and then rewards the work which,
it may be truly said, God himself hath wrought. It is the name
of Jesus that sanctifies every thing, and renders services, in
themselves comparatively contemptible, of high worth in the
sight of God. See Quesnel.
CHAPTER XI.
Christ having finished his instructions to his disciples, departs to preach in different cities, 1. John sends two of his
disciples to him to inquire whether he were the Christ, 2 — 6. ChrisPs testimony concerning John, 7 — 15. He up-
braids the Jews with their capriciousness, 16 — 19. The condemnation of Chorazin, and Bethsaida, and Caper-
naum, for their unbelief and impenitence, 20 — 24. Praises the divine wisdom for revealing the Gospel to the
simple-hearted, 25, 26. Shows that none can know God but by the revelation of the Son, 27. Invites the distressed
to come unto him, and gives them the promise of rest for their souls, 28 — 30.
P
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John the Baptist sends
ND it came to pass, when Je-
sus had made an end of com-
manding his twelve disciples, he de-
parted thence to teach and to preach in their
cities.
2 1 a Now when John had heard b in the pri-
son the works of Christ, he sent two of his
disciples,
3 And said unto him, Art thou c he that
ST. MATTHEW. two of his disciples to Christ.
should come, or do we look for an
Luke 7. 18, IP, &c
-b Ch. 14. 3. c Gen.
Dan. 3. 24. John 6. 14.
10. Numb. 24. 17.
NOTES ON CHAP. XT.
Verse 1. This verse properly belongs to the preceding
chapter, from which it should on no account be separated ; as
with that it has the strictest connexion, but with this it has
none.
To teach and to preach] To teach, to give private instruc-
tions to as many -as came unto him ; and to preach, to pro-
claim publicly, that the kingdom of God is at hand; two
grand parts of the duty of a Gospel minister.
Their cities'] The cities of the Jews.
Verse 2. John had heard in the prison] John was cast into
prison by order of Herod Antipas, chap. xiv. 3, Sic. (where
see the notes) a little after our Lord began his public ministry,
chap. iv. 12. and after the first passover, John iii. 24.
Verse 3. Art thou he that should come] O ipx,on$\i»i, he that
cotneth, seems to have been a proper name of the Messiah;
to save or deliver, are necessarily implied. See on Luke
v'ii. 19.
There is some difficulty in what is here spoken of John ;
some have thought he was utterly ignorant of our Lord's di-
vine mission, and that he sent merely for his own information ;
but this is certainly inconsistent with his own declarations,
Luke iii. 15, &c. John i. 15, 26, 33. iii. 28, &c. Others sup-
pose, he sent the message merely for the instruction of his
disciples ; that as he saw his end approaching, he wished them
to have the fullest conviction that Jesus was the Messiah, that
ihey might attach themselves to him.
A third opinion takes a middle course between the two for-
mer, and states, that, though John was at first perfectly con-
vinced that Jesus was the Christ ; yet entertaining some hopes
that he would erect a secular kingdom in Judea, wished to
know whether this was likely to take speedy place. It is very
probable that John now began, through the length of his
confinement, to entertain doubts relative to this kingdom,
which perplexed and harassed his mind ; and he took the most
reasonable way to get rid of them at once, viz. by applying
to Christ himself.
Two of his disciples] Instead of S~vo} two, several excellent
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other?
4 Jesus answered and said unto them,
Go and show John again those things which ye
do hear and see ;
5 d The blind receive their sight, and the lame
walk; the lepers are cleansed, and the deaf
hear; the dead are raised up, and e the poor
have the Gospel preached to them :
* Isai. 29. 18. & 35. 4, 5, 6. & 42. 7. John 2. 23. & 3. 2. & 5. 36. & 10. 25.
38. & 14. 11. e is:li. 6i. i. Luke 4. 18. Jam. 2. 5.
MSS. with both the Syriac, Armenian, Gothic, and one copv
of the Itala, have S~ix by; he sent by his disciples.
Verse 4. Go and show John the things — ye do hear and see]
Christ would have men to judge only of him and of others
by their works. This is the only safe way of judging. A
man is not be credited because he professes to know such
and such things : but because he demonstrates by his conduct
that his pretensions are not vain.
Verse 5. The blind receive their sight, &c] AmSheiran,
look upwards, contemplating the heavens which their Lord
hath made.
The lame -walk] mjuKct-i-aei, they walk about; to give the
fullest proof to the multitude that their cure was real. These
miracles were not only the most convincing proofs of the su-
preme power of Christ ; but were also emblematic of that
work of salvation which he effects in the souls of men. 1.
Sinners are blind ; their understanding is so darkened by sin,
that they see not the way of truth and salvation. 2. They
are lame ; not able to walk in the path of righteousness. 3.
They are leprous ; their souls are defiled with sin, the most
loathsome and inveterate disease ; deepening in themselves,
and infecting others. 4. They are deaf; to the voice of God,
his word, and their own conscience. 5. They are dead ; in
trespasses and sins ; God, who is the life of the soul, being
separated from it by iniquity. Nothing less than the power
of Christ can redeem from all this ; and, from all this that
power of Christ actually does redeem every penitent believ-
ing soul. Giving sight to the blind, and raising the dead, are
allowed by the ancient Rabbins to be works which the Mes-
siah should perform, when he should manifest himself in
Israel.
The poor have the Gospel preached to them] And what was
this Gospel ? Why, the glad tidings that Jesus Christ came
into the world to save sinners. That he opens the eyes of the
blind; enables the lame to walk with an even, steady, and
constant pace in the way of holiness ; cleanses the lepers from
all the defilement of their sins; opens the ears of the deaf to
hear his pardoning words ; and raises those who were dead in
The exalted character
CHAP. XI.
of John the Baptist.
A; M,\ ym1' 6 And blessed is he. whosoever shall
A. U. 27.
Ancciy3P' not * ke offended in me.
7 ! b And as they departed, Jesus
began to saj unto the multitudes concerning
John, What went ye out into the wilderness to
see ? c A reed shaken with the wind ?
8 But what went ye out for to see ? A man
clothed in soft raiment ? behold, they that
a Ch. 13. 57. & 24. 10. & 26. 31. Rom. 9. 32, 33. 1 Cor. 1. 23. Gal. 5. 11.
1 Pet. 2. 8. b Luke 7. 24. c Eph. 4. 14.
trespasses and sins, to live in union with himself to all
eternity.
Verse 6. Blessed is he, whosoever shall not be offended in me.]
Or, Happy is he zvho will not be stumbled at me : for the word
o-Kot,vS*a.hi£ecr8tzi in its roof, signifies to hit against or stumble over a
thing, which one may meet with in the way. The Jews, as was
before remarked, expected a temporal deliverer. Many might
be tempted to reject Christ, because of his mean appearance,
&c. and so lose the benefit of salvation through him. To in-
struct and caution such our blessed Lord spoke these words.
By his poverty and meanness he condemns the pride and pomp
of this world. He who will not humble himself, and become
base and poor and vile in his own eyes, cannot enter into the
kingdom of God. It is the poor in general who hear the
Gospel ; the rich and the great are either too busy, or too
much gratified with temporal things, to pay any attention to
the voice of God.
Verse 7. What went ye out into the wilderness to see ?] The
purport of our Lord's design in this and the following verses,
is to convince the scribes and Pharisees of the inconsistency
of their conduct in acknowledging John Baptist for a divinely
authorized teacher, and not believing in the very Christ which
he pointed out to them. He also shows from the excellencies
of John's character, that their confidence in him was not mis-
placed, and that this was a farther argument why they should
have believed in him whom the Baptist proclaimed, as being
far superior to himself.
A reed shaken with the wind ?] An emblem of an irreso-
lute unsteady mind, which believes and speaks one thing to-
day, and another to-morrow. Christ asks these Jews if they !
had ever found any thing in John like this ; was he not ever
steady and uniform in the testimony he bore to me ? The
first excellency which Christ notices in John was his steadiness ;
convinced once of the truth, he continued to believe and as-
sert it. This is essentially necessary to every preacher, and
to every private Christian. He who changes about from
opinion to opinion, and from one sect or party to another, is
never to be depended on ; there is much reason to believe
that such a person is either mentally weak, or has never been
rationally and divinely convinced of the truth.
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wear soft clothing are in kinds' houses.
9 But what went ye out for to see ?
A prophet ? yea, I say unto you, d and
more than a prophet :
10 For this is /ie, of whom it is written, "Be-
hold, I send my messenger before thy face,
which shall prepare thy way before thee.
1 1 Verily I say unto you, Among them that
d Ch. 14. 5. & 21. 26. Luke I. 76. & 7. 26. e Mai. 3. 1. Mark 1
Luke 1. 76. & 7. 27.
Verse 8. A man clothed in soft raiment ?] A second excel-
lency in John was, his sober and mortified life. A preachei
of the Gospel should have nothing about him which savours
of effeminacy and worldly pomp : he is awfully mistaken, who
thinks io prevail on the world to hear him and receive the
^uth, by conforming himself to its fashions and manners.
Excepting the mere colour of his clothes, we can scarcely now
distinguish a preacher of the Gospel, whether in the establish-
ment of the country, or out of it, from the merest worldly
man. Ruffles, powder, and fribble, seem universally to pre-
vail. Thus the Church and the world begin to shake hands,
the latter still retaining its enmity to God. How can those
who profess to preach the doctrine of the Cross act in this
way? Is not a worldly-minded preacher, in the most pecu-
liar sense, an abomination in the eyes of the Lord 1
Are in kings' houses.] A third excellency in John was, he
did not affect high things. He was contented to live in the
desert, and to announce the solemn and severe truths of his
doctrine to the simple inhabitants of the country. Let it be
well observed, that the preacher who conforms to the world
in his clothing, is never in his element but when he is fre-
quenting the houses and tables of the rich and great.
Verse 9. A prophet ? yea — and more than a prophet] Thai;
is, one more excellent (irigKro-oTtQov) than a prophet ; one
greatly beyond all who had come before him, being the im-
mediate forerunner of Christ ; (see below) and who was es-
pecially commissioned to prepare the way of the Lord. This
was a fourth excellency ; he was a prophet, a teacher, a man
divinely commissioned to point out Jesus and his salvation :
and more excellent than any of the old prophets ; because he
not only pointed out this Christ, but saw him, and had the
honour of dying for that sacred truth, which he steadily be-
lieved and boldly proclaimed.
Verse 10. Behold, I send my messenger] A fifth excellency
of the Baptist was, his preparing the way of the Lord ; beinn-
the instrument, in God's hand, of preparing the people's
hearts to receive the Lord Jesus ; and it was probably
through his preaching, that so many thousands attached
themselves to Christ, immediately on his appearing as a pub
lie teacher,
p 2
ST. MATTHEW.
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John the Baptist comes in the
are born of women, there hath not
risen a greater than John the Baptist :
notwithstanding, he that is least in the
kingdom of heaven is greater than he.
12 a And from the days of John the Baptist
until now, the kingdom of heaven b suffereth vio-
lence, and the violent take it by force.
» Luke 16. 16..
Or, is gotten by force, and they that thrust men.-
c Mai. 4. 6.
Verse 11. 39 greater than John the Baptist] A sixth excel-
lency of the Baptist ; he was greater than any prophet from
the beginning of the world till that time — 1st. Because he
was prophesied of by them, Isai. xl. 3. and Mai. iii. 1. where
Jesus Christ himself seems to be the speaker. 2dly. Because
he had the privilege of showing the fulfilment of their pre-
dictions, by pointing out that Christ as now come, which the^
foretold should come. And 3dly. Because he saw and enjoy-
ed that salvation, which they could only foretell. See Quesnel.
Notwithstanding he that is least in the kingdom of heaven]
By the kingdom of heaven in this verse, is meant the fulness
of the blessings of the Gospel of peace ; which fulness was not
known till after Christ had been crucified, and had risen from
the dead. Now the least in this kingdom, the meanest
preacher of a crucified, risen, and glorified Saviour, was greater
than John, who was not permitted to live to see the plenitude
of Gospel grace, in the pouring out of the Holy Spirit. Let
the reader observe, 1st. That the kingdom of heaven here
does not mean the state of future glory — See chap. iii. 2.
2dly. That it is not in holiness or devotedness to God that the
'east in this kingdom is greater than John; but 3dly. That it
is merely in the difference of the ministry. The prophets
pointed out a Christ that was coming. John showed that that
Christ was then among them : and the preachers of the Gospel
prove that this Christ has siffered ; and entered into his glory,
and that repentance and remission of sins are proclaimed through
his blood. There is a saying similar to this among the Jews,
" Even the servant maid that passed through the Red Sea, saw
what neither Ezekiel nor any other of the prophets had seen."
Verse 12. The kingdom of heaven suffereth violence] The
{ax-gatherers and heathens whom the scribes and Pharisees
'Link have no right to the kingdom of the Messiah, filled
with holy zeal and earnestness, seize at once on the proffered
mercy of the Gospel, and so take the kingdom as by force
from those learned doctors who claimed for themselves the
chiefest places in that kingdom. Christ himself said, The
tax-gatherers and harlots go before you into the kingdom of
God. See the parallel place Luke vii. 28, 29, 30. He that
will take, get possession of the kingdom of righteousness,
peace, and spiritual joy, must be in earnest ; all hell will op-
pose him in every step he takes ; and if a man be not abso-
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spirit and power of Elijah.
13 c For all the prophets and the
law prophesied until John.
14 And if ye will receive it, this is
d Elias, which was for to come.
15 e He that hath ears to hear, let him hear.
16 5 f But whereunto shall I liken this
neration ? It is like unto children
sitting
gf-
in
d Mai. 4. 5. Ch. 17. 12. Luke 1. 17. <= Ch. 13. 9. Luke 8 8 Rev 2
7, 11,17,29. & 3.6, 13, 22. f Luke 7. 31. "
lutely determined to give up his sins and evil companions, and
have his soul saved at all hazards, and at every expense, he
will surely perish everlastingly.
Verse 13. All the prophets and the law prophesied until
John.] I believe ^actpijriva-civ means here, they taught, or con-
tinued to instruct. They were the instructers concerning the
Christ who was to come, till John came and showed that all
the predictions of the one, and the types and ceremonies of the
other, were now about to be fully and finally accomplished ;
for Christ was now revealed.
Verse 14. This is Elias, which was for to come.] This
should always be written Elijah, that as strict a conformity
as possible might be kept up between the names in the Old
Testament and the New. The prophet Malachi, who pre-
dicted the coming of the Baptist in the spirit and power of
Elijah, gave the three following distinct characteristics of him.
First, that he should be the forerunner and messenger of
the Messiah : Behold, I send my messenger before me, Mai. iii.
1. Secondly, That he should appear before the destruction
of the second temple : Even the Lord whom ye seek, shall sud-
denly come to his temple, ibid. Thirdly, That he should
preach repentance to the Jews, and that some time after,
the great and terrible day of the Lord should come, and the
Jewish land be smitten with a curse, chap. iv. 5, 6. Now
these three characters agree perfectly with the conduct of
the Baptist, and what shortly followed his preaching, and
have not been found in any one else ; which is a convincing
proof, that Jesus was the promised Messiah.
Verse 15. He that hath ears to hear, let him hear.] As if
our Lord had said, These things are so. clear and manifest,
that a man has only to hear them, to be convinced and fully
satisfied of their truth. But neither the Jews of that time,
nor of the succeeding times to the present day, have heard
or considered these things. When spoken to on these sub-
jects, their common custom is to stop their ears, spit out,
and blaspheme ; this shows not only a bad but a ruined
cause. They are deeply and wilfully blind. They will not
come unto the light lest their deeds should become manifest,
that they are not wrought in God. They have ears, but they
will not hear.
Verse 16. But whereunto shall I liken this generation P)
The capricious character
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111
arkets
CHAP. XI.
and calling unto their
fellows,
17 And saying, We have piped unto
you, and ye have not danced ; we have mourned
unto you, and ye have not lamented.
18 For John came neither eating nor drinking,
and they say, a He hath a devil.
19 The Son of man came eating and drink-
a John 8. 48.
That is, the Jewish people — rw yevecc* rxvrw, this race ; and so
the word yen* is often to be understood in the Evangelists.
In the markets] Or, places of concourse, «yof«i;, from
ttyti^a, I gather together; not a market-place only, but any
place of public resort : probably meaning here, places of pub-
lic amusement.
Calling unto their fellows'] Or, companions. Instead of
er*<fe<«, companions, many of the best MSS. have er^m,
others. The great similarity of the words might have easily
produced this difference.
There are some to whom every thing is useful in leadingthem
to God ; others, to whom nothing is sufficient. Every thing is
good to an upright mind, every thing bad to a vicious heart.
Verse 17. We have piped unto you, and ye have not danced]
We have begun the music, which should have been followed
by the dance, but ye have not attended to it.
We have mourned— and ye have not lamented.] Ye have not
smote the breast : ovk tx.o^oicr6e, from xoxra^*/, to strike, or
beat the breasts with the hands, particularly in lamentation.
So used Nah. ii. 7. Luke xviii. 13. xxiii. 48. and by the best
Greek and Roman writers. There is an allusion here to those
funeral lamentations explained chap. ix. 23.
Verse 18. For John came neither eating nor drinking] Lead-
ing a very austere and mortified life : and yet, ye did not
receive him. A sinner will not be persuaded, that what he
foas no mind to imitate, can come from God. There are
some who will rather blame holiness itself, than esteem it in
those whom they do not like.
He hath a devil] He is a vile hypocrite, influenced by a
demon, to deceive and destroy the simple.
Verse 19. The Son of man came eating and drinking] That
is, went wheresoever he was invited to eat a morsel of bread,
and observed no rigid fasts : how could he, who had no cor-
rupt appetites to mortify or subdue?
They say, Behold a man gluttonous, &c] Whatever mea-
sures the followers of God may take, they will not escape the
censure of the world : the best way is not to be concerned at
them. Iniquity being always ready to oppose an contradict
the Divine conduct, often contradicts and exposes l tfc
But wisdom is justified of her children.] Those whc follow
the dictates of true wisdom, ever justify, point out as excel-
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of (he Jewish People.
ing, and they say, Behold a man glut-
tonous, and a winebibber, b a friend of
publicans and sinners. c But wisdom is
justified of her children.
20 IF d Then began he to upbraid the cities
wherein most of his mighty works were done,
because they repented not :
21 Wo unto thee, Chorazin ! wo unto thee,
» Ch. 9. 10. c Luke 7. 35. d Luke 10. 13, &c.
lent, the holy maxims by which they are guided, for they
find the way, pleasantness, and the path, peace. Of, here and
in many places of our translation, ought to be written by, in
modern English.
Some suppose that our blessed Lord applies the epithet of
s? c-etpict, that Wisdom, to himself; as he does that of Son of
man, in the first clause of the verse ; and that this refers to
the sublime description given of wisdom in Prov. viii. Others
have supposed that by the children, or sons («xv«v) of wisdom,
our Lord means John Baptist and himself, who came to preach
the doctrines of true wisdom to the people, and who were
known to be teachers come from God, by all those who seri-
ously attended to their ministry ; they recommending them-
selves by the purity of their doctrines, and the holiness of
their lives, to every man's conscience in the sight of God,
It is likely, however, that by children our Lord simply means
the fruits or effects of wisdom, according to the Hebrew
idiom, which denominates the fruits or effects of a thing, its
children. So in Job, chap. v. 7. sparks emitted by coals, are
termed ^tsn 'J3 beney rcsheph, the children of the coal. It was
probably this well-known meaning of the word, which led
the Codex Vaticanus, one of the most ancient MSS. in the
world, together with the Syriac, Persic, Coptic, and Ethiopic.,
to read egyav, works, instead of rtxvm, sons or children. Wis-
dom is vindicated by her works, i. e. the good effects prove
that the cause is excellent.
The children of true wisdom can justify all God's ways in
their salvation ; as they know, that all the dispensations of
Providence work together for the good of those who love and
fear God. See on Luke vii. 35.
Verse 20 Then began he to upbraid the cities] The more
God has done to draw men unto himself, the less excusable
are they if they continue in iniquity. If our blessed Lord
had not done every thing that was necessary for the salvation
of these people, he could not have reproached them for their
impenitence.
Verse 21. Wo unto thee, Chorazin — Belhsaida .'] It would
be better to translate the word evttt rot, alas for thee, than
wo to thee. The former is an exclamation of pity ; the latter
a denunciation of wrath. It is evident, that our Lord used
it in the former sense. It is not known precisely where
Chorazin and Bethsaida
Bethsaida! for if the mighty works,
which were done in you, had been
done in Tyre and Sidon, they would
pented long ago a in sackcloth and
ST. MATTHEW.
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have
ashes
22 But I say unto you, b It shall be more
tolerable for Tyre and Sidon at the day of judg-
ment, than for you.
23 And thou, Capernaum, c which art exalted
a Jonah 3. 7, 3. •> Ch. tO. 15. Ver. 24. c See Isai. 14. 13. Lara. 2. 1.
Chorazin was situated ; but as Christ joins it in the same
censure with Bethsaida, which was in upper Galilee, beyond
the sea, Mark vi. 45. it is likely that Chorazin was in the
same quarter. Though the people in these cities were ge-
nerally impenitent, yet there is little doubt thatseveral received
the word of life. Indeed, Bethsaida itself furnished not less
than three of the twelve apostles, Philip, Andrew, and Peter.
See John i. 44.
Tyre and Sidon] Were two heathen cities, situated on the
shore of the Mediterranean Sea, into which it does not appear
that Christ ever went, though he was often very nigh to them ;
see chap, xv 21.
They would have repented long ago] TlecXxi, formerly, seems
here to refer to the time of Ezekiel, who denounced de-
struction against Tyre and Sidon, Ezek. xxvi. xxvii. and
xxviii. Our Lord then intimates, that if Ezekiel had done
as many miracles in those cities, as himself had in Chorazin
and Bethsaida, the inhabitants would have repented in sack-
cloth and ashes, with the deepest and most genuine sorrow.
Verse 22. But — it shall be more tolerable] Every thing will
help to overwhelm the impenitent at the tribunal of God —
the benefits and favours which they have received, as well as
the sins which they have committed.
Verse 23. Thou Capernaum — exalted unto heaven] A He-
brew metaphor, expressive of the utmost prosperity, and the
enjoyment of the greatest privileges. This was properly
spoken of this city, because that in it our Lord dwelt, and
wrought many of his miraculous works.
Shalt be brought down to hell] Perhaps not meaning here
the place of torment, but rather a state of desolation. The
original word is hades, 'A^s, from «, not, and ihiv, to see —
the invisible receptacle or mansion of the dead, answering to
blXttf sheol, in Hebrew ; and implying often, 1st. the grave ;
2dly. the state of separate souls, or unseen world of spirits,
whether of torment, Luke xvi. 23. or, in general, Rev. i. 18.
vi. 8. xx. 13, 14. The word hell, used in the common trans-
lation, conveys now an improper meaning of the original
word ; because hell is only used to signify the place of the
ulamned. But as the word hell comes from the Anglo-saxon,
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condemned for their impenitence.
unto heaven, shalt be brought down
to hell : for if the mighty works, which
have been done in thee, had been
done in Sodom, it would have remained until
this day.
24 But I say unto you, a That it shall be more
tolerable for the land of Sodom in the day of
judgment, than for thee.
25 I eAt that time Jesus answered and said.
d Ch. 10. 15. e Lute 10. 21.
helan, to cover or hide, hence the tiling or slating of a
house is called, in some parts of England, (particularly
Cornwall) heling to this day ; and the covers of books (in
Lancashire) by the same name ; so the literal import of the
original word 'A^5 was formerly well expressed by it. Here
it means a state of the utmost wo, and ruin, and desolation,
to which these impenitent cities should be reduced. This
prediction of our Lord was literally fulfilled ; for, in the wars
between the Romans and the Jews, these cities were totally
destroyed, so that no traces are now found of Bethsaida:,
Chorazin, or Capernaum. See Bp. Pearce.
Verse 24. But — it shall be more tolerable for the land of
Sodom] Tsj Se^»v, the land of the Sodomites ; i. e. the ancient
inhabitants of that city and its neighbourhood.
In Jude, verse 7. we are told that these persons are suf-
fering the vengeance of eternal fire. The destruction of
Sodom and Gomorrah happened A. M. 2107, which was
1897 years before the incarnation. What a terrible thought
is this ! It will be more tolerable for certain sinners who have
already been damned nearly four thousand years, than for
those who live and die infidels under the Gospel ! There are
various degrees of punishments in hell, answerable to various
degrees of guilt ; and the contempt manifested to, and the
abuse made of, the preaching of the Gospel, will rank semi-
infidel Christians in the highest list of transgressors, and pur-
chase them the hottest place in hell ! Great God ! save the
Reader from this destruction !
Day of judgment] May either refer to that particular time
in which God visits for iniquity, or to that great day in which
he will judge the world by the Lord Jesus Christ. The day
of Sodom's judgment was that in which it was destroyed by
fire and brimstone from heaven, Gen. xix. 24. and the day of
judgment to Chorazin, Bethsaida, and Capernaum, was the
time in which they were destroyed by the Romans, ver. 23.
But there is a day of final judgment, when Hades itself
(sinners in a state of partial punishment in the invisible world)
shall be cast into the lake of fire and brimstone, which is the
second death. See Rev. xx. 14.
Verse 25. I thank thee] EfojSts/.cyei/fusi rai, I fully agree with
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Ckrisfs invitation to the
I thank thee, O Father, Lord of
heaven and earth, because a thou
hast hid these things from the wise
and prudent, b and hast revealed them unto
babes.
26 Even so, Father; for so it seemed good in
thy sight.
27 cA!l things are delivered unto me of my
«See Psal. 8. 2. 1 Cor. 1. 19,27. & 2. 8. 2 Cor. 3. 14. b Ch. 16. 17.
« Ch. 28. 18. Lute 10. 22. John 3. 35. & 13. 3. & 17. 2. 1 Cor. 15. 27
thee — I am perfectly of the same mind. Thou hast acted in
all things according to the strictest holiness, justice, mercy,
and truth.
Wise and prudent] The scribes and Pharisees, vainly puffed
up by their fleshly minds, and having their foolish hearts
darkened, refusing to submit to the righteousness of God,
(God's method of saving man by Christ) and going about to
establish their own righteousness, (their own method of saving
themselves) they rejected God's counsel, and God sent the
peace and salvation of the Gospel to others, called here babes,
(his disciples) simple-hearted persons, who submitted to be
instructed and saved in God's own way. Let it be observed,
that our Lord does not thank the Father that he had hidden
these things from the wise and prudent, but that, seeing they
were hidden from them, he had revealed them to the others.
There is a remarkable saying in the Talmudists, which
casts light upon this : " Rab. Jochanan said, ' From the time
in which the temple was destroyed, wisdom was taken away
from the prophets, and given to fools and children.' Bava
Bathra, fol. 12. Again, ' In the days of the Messiah, every
species of wisdom, even the most profound, shall be revealed ;
and this even to children.' " Synop. Sohar. fol. 10.
Verse 26. Even so, Father] -N«i o Ilccrr^, An emphatical
ratification of the preceding address.
It was right that the heavenly wisdom, despised, rejected,
and persecuted by the scribes and Pharisees, should be offer-
ed to the simple people, and afterward to the foolish people,
the Gentiles, who are the children of wisdom ; and justify
God in his ways, by bringing forth that fruit of the Gospel of
which the Pharisees refused to receive even the seed.
Verse 27. All things are delivered unto me of my Father] This
is a great truth, and the key of the science'of salvation. The
man Christ Jesus receives from the Father, and in conse-
quence of his union with the Eternal Godhead, becomes the
Lord and Sovereign Dispenser of all things. All the springs
of the divine favour are in the binds of Christ, as Priest of
God, and atoning Sacrifice for *m.n : all good proceeds from
him, as Saviour, Mediator, Mead] Pattern, Pastor, and Sove-
reign Judge of the whole wojtld.
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3.
CHAP. XL • weary and heavy-laden.
Father: and no man knoweth the
Son, but the Father; d neither know-
eth any man the Father, save the
Son, and he to whomsoever the Son will reveal
him.
28 TF Come unto me, all ye that labour and are
heavy-laden, and I will give you rest.
29 Take my yoke upon you, e and learn of me ;
i John 1. 18. &6. 46. & 10. 15. « John 13. 15. Phil. 2. 5. 1 Pet. 2. 2!.
1 John 2. 6.
No man knoweth the Son, but the Father ; neither knoweth any
man, &c] None can fully comprehend the nature and attri-
butes of God, but Christ ; and none can fully comprehend the
nature, incarnation, &c. of Christ, but the Father. The full
comprehension and acknowledgment of the Godhead, and the
mysteryof the Trinity, belong to God alone.
Verse 28. Come unto me] This phrase in the New Cove-
nant implies simply, believing in Christ, and becoming his dii-
ciple, or follower.
All ye that labour and are heavy-laden] The metaphor here
appears to be taken from a man who has a great load laid
upon him, which he must carry to a certain place : every
step he takes reduces his strength, and renders his load the
more oppressive. However, it must be carried on ; and he
labours, uses his utmost exertions, to reach the place where
it is to be laid down. A kind person passing by, and seeing
his distress, offers to ease him of his load, that he may enjoy
rest.
The Jews, heavily laden with the burdensome rites of the
Mosaic institution, rendered still more oppressive by the
additions made by the scribes and Pharisees, who, our Lord
says, (chap, xxiii. 4.) bound on heavy burdens; and labour-
ing, by their observance of the law, to make themselves
pleasing to God, are here invited to lay down their load, and
receive iue salvation procured for them by Christ.
Sinners, wearied in the ways of iniquity, are also invited to
come to this Christ, and find speedy relief.
Penitents, burthened with the guilt of their crimes, may
come to this Sacrifice, and find instant pardon.
Believers, sorely tempted, and oppressed by the remains
of the carnal mind, may come to this Blood, that cleanseth
from all unrighteousness ; and purified from all sin, and
powerfully succoured in every temptation, they shall find un-
interrupted rest in this complete Saviour.
All are invited to come, and all are promised rest. Tf few
find rest from sin and vile affections, it is because few come to
Christ to receive it.
Verse 29. Take my yoke upon you] Strange paradox ! that
a man already weary and overloaded; must take a new foevght
What is to he understood
ST. MATTHEW.
by the yoke of Christ.
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for I am meek and a lowly in heart ;
b and ye shall find rest unto your
souls.
* Zech. 9. 9. Phil. 2. 7, 3. b Jer. 6. 16.
upon him in order to be eased and find rest! But this advice
is similar to that saying, Psal. lv. 22. Cast thy burden upon
the Lord, and he will sustain thee : i. e. trust thy soul and con-
cerns to him, and he will carry both thyself and thy load.
I am meek and lowly in heari\ Wherever pride and anger
dwell, there is nothing but mental labour and agony; but
where the meekness and humility of Christ dwell, all is smooth,
even, peaceable, and quiet ; for the work of righteousness is
peace, and the effect of righteousness quietness and assurance
for ever, Isa. xxxii. 17.
Verse 30. For my yoke is easy] My Gospel imposes nothing
that is difficult ; on the contrary, it provides for the complete
removal of all that which oppresses and renders man mise-
rable, viz. sin. The commandments of Christ are not griev-
ous. Hear the whole : Thou shalt love the Lord thy God with
all thy heart, and thy neighbour as thyself. Can any thing be
more congenial to the nature of man than love ? such a love
as is inspired by God, and in which the soul rests supremely
satisfied and infinitely happy 1 Taste, and know, by expe-
rience, how good the Lord is, and how worthy his yoke is to
be taken, borne, and loved. This most tender invitation of
the compassionate Jesus, is sufficient to inspire the most diffi
dent soul with confidence. See on Mark viii 34.
Creeshna, the incarnate god of the Hindoos, is represented
in the Geeta addressing one of his beloved disciples thus ; " I
am the creator of all things, and all things proceed from me.
(Those who are endued with spiritual wisdom believe this,
and worship me : their very hearts and minds are in me ;
they rejoice among themselves, and delight in speaking of
my name, and teaching one another my doctrine. I gladly
inspire those who are constantly employed in i.?y service,
with that use of reason by which they come unto me ; and,
30 cFor my yoke is easy and my
burden is light.
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c 1 John 5. 3.
in compassion, I stand in my own nature, and dissipate ths
darkness of their ignorance with the light of the lamp of
wisdom." Bhagvat Geeta, p. 84.
The word i)y aval, among the Jews, which we properly
enough translate yoke, signifies not only that sort of neck-
harness by which bullocks drew in wagons, carts, or in the
plough ; but also any kind of bond, or obligation, to do some
particular thing, or to do some particular work. By them is
is applied to the following things :
1. The yoke of the kingdom of heaven, D'OBTI niO^D 71J? —
obedience to the revealed will of God.
2. The yoke of the Law, mm hip — the necessity of obey-
ing all the rites, ceremonies, &c. of the Mosaic institution.
3. The yoke of the precept, mi'D b)y — the necessity of per-
forming that particular obligation, by which any person had
bound himself, such as that of the Nazarite, &c.
4. The yoke of repentance, mityn bw b)p — without which
they knew they could not enter into the kingdom of heaven.
With the Jews, repentance not only implied forsaking sin, but
fasting, mortification t he.
5. The yoke of faith, minN hty — the necessity of believing
in the promised Messiah.
6. The niviNE yoke, vhybl Slj; — the obligation to live
a spiritual life ; a life of thanksgiving and gratitude unto
God.
In Shemoth Rabba it is said, " Because the ten tribes did
not take the yoke of the holy and blessed God upon them : there-
fore Sennacherib led them into captivity."
Chf.ist's yoke means, the obligation to receive him as the
Messiah, to believe his doctrine, and to be in all things con-
formed to his Word, and to his Spirit.
CHAPTER XII.
Jesus and his disciples go through the corn-fields on the Sabbath, and the latter plfock and eat some of the ears, at
zvhich the Pharisees take offence, 1, 2. Our Lord vindicates them, 3 — 8. '\%e man with the withered hand
cured, 9 — 13. The Pharisees seek his destruction, 14. He heals the multitudes. Kand fulfils certain prophecies,
15 — 21. Heals the blind and dumb demoniac, 22, 23. The malice of the that isees reproved by our Lord,
24—30. The sin against the Holy Ghost, 31, 32. Good and bad trees knozon by v their fruits— evil and good
The disciples pluck and eat
CHAP. XII.
ears of com on the Sabbath-day.
men by their conduct, 33 — 37. Jonah a sign of ChrisPs death and resurrection, 38 — 40. The men of Nineveh
and the queen of the south shall rise up in the judgment against the Jexos, 41, 42. Of the unclean spirit, 43 — 45.
Christ's mother and brethren seek him, 46 — 50.
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T that time a Jesus went on the
Sabbath-day through the corn;
and his disciples were an hungered,
and began to pluck the ears of corn, and to
^at.
2 But when the Pharisees saw it, they said
a Deut. 23. 25. Mark 2. 23. Luke 6. J.
NOTES ON CHAP. XII.
Verse 1. At that time Jesus went on the Sabbath-day through
the corn] "The time is determined by Luke in these
words, ev rxGSttTa etevTigoKguTut, that is, on the sabbath from
the secondfirst.
" I. Provision was made by the divine law, that the sheaf
of first-fruits should be offered on the second day of the Pass-
over week, Levit. xxiii. 10, 11. On the morrow after the
Sabbath, the priest shall shake (or wave) it. Not on the mor-
row after the ordinary Sabbath of the week, but the morrow
after the first of the Pass-over week, which was a sabbatic
day. Exod. xii. 16. Levit. xxiii. 7. Hence the seventy,
eirxvguv Ttii w^arjj?, the morrow of the first day; the Chaldee,
the morrow after the holy day. The Rabbins, Solomon and
Menachen, have it, On the morrow after the first day of the
Pass-over feast ; of which mention had been made in the
verses foregoing.
" But now, from the second day of the Pass-over so-
lemnity, wherein the sheaf was offered, were numbered seven
weeks to Pentecost : for the day of the shecf, and the day of
Pentecost, did mutually respect each other ; for on this second
day of the Pass-over, the offering of the sheaf was suppli-
catory, and by way of prayer, beseeching a blessing upon
the new corn, and leave to eat it, and to put in the sickle into
the standing corn. Now the offering of the first-fruit loaves.
on the day of Pentecost, (Levit. xxiii. 15, 16, 17.) did respect
the giving of thanks for the finishing and housing of the barley-
harvest. Therefore, in regard of this relation, these two
solemnities were linked together, that both might respect the
harvest ; that, the harvest beginning ; this, the harvest end-
ed : this depended on that, and was numbered seven weeks
after it. Therefore, the computation of the time coming
between, could not but carry with it the memory of that
second day of the Pass-over week ; and hence Pentecost is
called the feast of weeks, Deut. xvi. 10. The true calculation
of the time between, could not otherwise be retained, as to
Sabbaths, but by numbering thus : this is <r«££«r«v hvrt^o-
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CCI. 3.
unto him, Behold, thy disciples do
that which is not lawful to do upon the
Sabbath-day.
3 But he said unto them, Have ye not read
b what David did, when he was an hungered,
and they that were with him ;
b 1 Sam. 21. 6.
n-garev, the first Sabbath after the second day of the Pass-over.
This is fovTegcfovTegcv, the second Sabbath after that second
day." And so of the rest. In the Jerusalem Talmud, the
word N"DJl£0n3 n35y shebeth protogamiya, the Sabbath, nrga-
Toyctpixs, of the first marriage, is -a composition not very un-
like." Lightfoot.
His disciples were an hungered] Were hungry. The former
is a mode of expression totally obsolete. How near does the
translation of this verse come to our ancient mother-tongue, the
Anglo-Saxon ! be foailenb pop. on pepce-ba g opep. svepar,
poftlice hyp leopuing-cnihCt-p tungpebe. aub hig ongun-
nun pluccian J>a eari anb eCan — The Healer went on rest-day
over acres : truly his learning knights hungered, and they began
to pluck the ear and eaten. We may well wonder at the ex-
treme poverty of Christ and his disciples. He was himself
present with them, and yet permitted them to lack bread ! A
man, therefore, is not forsaken of God because he is in want.
It is more honourable to suffer the want of all temporal things
in fellowship with Christ and his followers, than to have all
things in abundance in connexion with the world.
Verse 2. Thy disciples do that which is not lawful to do] The
Jews were so superstitious concerning the observation of the
Sabbath, that in their wars with Antiochiis Epiphanes, and the
Romans, they thought it a crime even to attempt to defend
themselves on the Sabbath : when their enemies observed this,
they deferred their operations to that day. It was through
this, that Pompey was enabled to take Jerusalem. Dion. Cass,
lib. xxxvi.
Those who know not the spirit and design of the divine
law, are often superstitious to inhumanity, and i?idulgent to
impiety. An intolerant and censorious spirit in religion, is
one of the greatest curses a man can well fall under.
Verse 3, 4. Have ye not read what David did] The original
history is in 1 Sam. xxi. 1 — 6.
When he was an hungered] Here hearken to Kimchi pro-
ducing the opinion of the ancients concerning this story iu
these words : " Our Rabbins of blessed memory say, that he
Q
Our Lord vindicates their conduct,
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4 How he entered into the house of
God, and did eat a the show-bread,
which was not lawful for him to eat,
neither for them which were with him, b but only
for the priests ?
5 Or have ye not read in the c law, how that
on the Sabbath-days, the priests in the temple
profane the Sabbath, and are blameless ?
' 6 But I say unto you, That in this place, is
* one greater than the temple.
7 But if ye had known what this meaneth, e I
will have mercy, and not sacrifice, ye would not
have condemned the guiltless.
a Exod. 25. 30. Lev. 24. 5. » Exod. 29. 32, 33. Lev 8. 31. &. 24. 9.
cNum. 28.9. John 7. 22. d2Chron. 6. 18. Mai. 3. 1.
gave him the show-bread, &c. The interpretation also of the
clause, Yea, though it were sanctified this day in the vessel, is
this : It is a small thing to say, that it is lawful for us to eat
these loaves taken from before the Lord, when we are
hungry ; for it would be la,wful to eat this very loaf which is
now set on, which is also sanctified in the vessel, (for the table
sanctifietK) it would be lawful to eat even this, when another
loaf is not present with you to giv.e us, and we are so hunger-
bitten. And a little after, There is nothing which may hinder
taking care of life, besides idolatry, adultery, and murder.
That is, a man, according to them, should do any thing but
these, in order to preserve life." See Lightfoot.
He entered into the house of God] Viz. the house of Ahi-
melech the priest, who dwelt at Mob, with whom the taber-
nacle then was, in which the divine presence was mani-
fested.
And did eat the show-bread] Toa? ctgrovs tsjs 7rpo6e<reas — in
Hebrew, D'JS DnS lechem panim — bread of the presence, or
faces, because this bread was to be set continually, mrv 'JsS
lipney Yehovah, before the face of Jehovah. See the notes on
Exod. xxv. 23. and 30.
" Since part of the frankincense put in the bread was to
be burnt on the altar for a memorial, Lev. xxiv. 7. and since
Aaron and his sons were to eat it in the holy place, it is
evident that this bread typified Christ, first presented as a
sacrifice to, or in the presence of Jehovah, and then becom-
ing spiritual food to such as, in and through him, are spi-
ritual priests to God. See Rev. i. 6. v. 10. xx. 6. also 1 Pet.
ii. 5." Parkhurst.
Verse 5. The priests — profane the Sabbath] Profane, i. e.
put it to what might be called a common use, by slaying and
offering up sacrifices, and by doing the services of the temple,
as on common days, Exod. xxix. 38. Numb, xxviii. d.
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ST. MATTHEW. because they were without food,
8 For the Son of man is Lord even
of the Sabbath-day.
9 IT f And when he was departed
thence, he went into their synagogue :
10 And, behold, there was a man which had
his hand withered. And they asked him, say-
ing, ■ Is it lawful to heal on the Sabbath-days ?
that they might accuse him.
11 And he said unto them, What man shall
there be among you, that shall have one sheep,
and h if it fall into a pit on the Sabbath-day, will
he not lay hold on it, and lift it out ?
12 How much then is a man better than a
eJHog6. 6. Mic. 6. 6, 7, 8. Ch. 9. 13. f Mark 3.1. Luke 6. 6. s Luke
13. 14. & 14. 3. John 9. 16. 1> See Kxod. 23. 4,5. Deut. 22. 4.
Verse 6. In this place, is one greater than the temple.] Does
|j not our Lord refer hereto Mai. iii. 1.? Confer this with
!|Heb. iii. 3. The Jews esteemed nothing greater than the
temple, except that God who was worshipped in it. Christ,
by asserting he was greater than the temple, asserts that he
I was God ; and this he does, in still more direct terms, ver. 8.
] I Tlie Son of man is Lord of the Sabbath — is Institutor and Go-
vernor of it. Compare this with Gen. ii. 3. and see the notes
there.
Verse 7. I will have mercy, he] See this explained, ch ix,
13. There are four ways in which positive laws may cease
to oblige.
First, by the natural law of necessity.
Secondly, by a particular law, which is superior.
Thirdly, by the law of charity and mercy.
Fourthly, by the dispensation and authority of the Lawgiver.
These cases are all exemplified from verse 4. to verse 8.
Verse 8. The Son of man is Lord even of the Sabbath-day.]
The change of the Jewish into the Christian Sabbath, called the
Lord's day, Rev. i. 10. shows that Christ is not only the Lord,
but also the truth and completion of it. For it seems to have
been by an especial providence that this change has been
made, and acknowledged all over the Christian world.
Verse 10. A man which had his hand withered ] Probably
through a partial paralysis. The man's hand was withered ;
but God's mercy had still preserved to him the use of his feet;
he uses them to bring him to the public worship of God, and
Jesus meets and heals him there. How true is the proverb —
It is never so ill with us, but it might be much worse.
Verse 11. If it fall into a pit on the Sabbath-day, &c ] It
was a canon among the Jews ; " We must take a tender care
of the goods of an Israelite." Hence,
"If a beast fall into a ditch, or into a pool of water, let
The man with the CHAP. XII.
sheep? Wherefore, it is lawful to do
well on the Sabbath-days.
13 Then saith he to the man, Stretch
thine hand. And he stretched it forth;
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forth
and it was restored whole, like as the other.
14 H Then a the Pharisees went .out, and
b held a council against him, how they might
destroy him.
» Ch. 27. 1. Mark 3. 6.
Luke 6. 11. John 5.
b Or, took counsel.
18. & 10. 39. & 11. 53.
(the owner) bring him food in that place if he can ; but if he
cannot, let him bring clothes and litter, and bear up the beast ;
whence, if he can come up, let him come up, &c."
" If a beast or its foal fall into a ditch on a holy day, R.
Lazar saith, let him lift up the former to kill him, and let him
kill him, but let him give fodder to the other lest he die in that
place. R. Joshuah saith, let him lift up the former with the
intention of killing him, although he kill him not; let him
lift up the other also, although it be not in his mind to kill
him." To these canons our Lord seems here very properly
to appeal, in vindication of his intention to heal the distressed
man. See Lightfoot:
Self-interest is a very decisive casuist, and removes abund-
ance of scruples in a moment. It is always the first consulted,
and the most readily obeyed. It is not sinful to hearken to it,
but it must not govern nor determine by itself.
Verse 12. How much then is a man better than a sheep ?~\ Our
Lord's argument is what is called argumentum ad hominem:
they are taken on their own ground, and confuted on their
own maxims and conduct. There are many persons who call
themselves Christians, who do more for a beast of burden or
pleasure than they do for a man for whom Christ died ! Many
spend that on coursers, spaniels, and hounds, of which multi-
tudes of the followers of Christ are destitute : — but this also
shall come to judgment.
Wherefore, it is lawful to do well, &c] This was allowed
by a multitude of Jewish canons. See Schoetgen.
Verse 13. Stretch forth thine hand.] The bare command of
God is a sufficient reason of obedience. This man might have
reasoned thus, " Lord, my hand is withered, how then can I
stretch it out? Make it whole first, and afterward I will do
as thou commandest." This may appear reasonable, but in
his case it would have been foolishness. At the command of
the Lord, he made the effort, and in making it, the cure was
effected ! Faith disregards apparent impossibilities, where
there is a command and promise of God. The effort to be-
lieve, is, often, that faith by which the soul is healed.
A little before (verses 6 and 8.) Jesus Christ had asserted his
Godhead, in this verse he proves it. What but the Omnipo-
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withered hand healed
15 But when Jesus knew it, e he
withdrew himself from thence : d and
great multitudes followed him, and
he healed them all ;
16 And e charged them that they should not
make him known :
17 That it might be fulfilled which was spoken
by Esaias the prophet, saying,
« See Ch. 10. 23. Mark 3. 7. d Ch. 19. 2. e Ch. 9 30.
tence of the living God would have, in a moment, restored
this withered hand ? There could be no collusion here ; the
man who had a real disease, was instantaneously, and there-
fore miraculously cured : and the mercy and power of God
were both amply manifested in this business.
It is worthy of remark, that as the man was healed with a
word, without even a touch, the Sabbath was unbroken, even
according to their most rigid interpretation of the letter of the
law.
Verse 14. Held a council against him] Nothing sooner leads
to utter blindness and hardness of heart than envy. There
are many who abandon themselves to pleasure-taking and de-
bauchery on the Sabbath, who condemn a poor man whom
necessity obliges to work on what is termed a holiday or a na-
tional fast.
Verse 15. Jesus — withdrew himself from thence] It is the
part of prudence and Christian charity, not t© .provoke, if
possible, the blind and the hardened ; and to take from them
the occasion of sin. A man of God is not afraid of persecu-
tion ; but as his aim is only to do good, by proclaiming, every
where, the grace of the Lord Jesus, he departs from any
place, when he finds the obstacles to the accomplishment of his
end are, humanly speaking, invincible ; and that he cannot do
good without being the means of much evil. Yield to the
stream when you cannot stem it.
Great multitudes followed him, and he healed them all] The
rejection of the Gospel in one place has often been the mean
of sending it to, and establishing it in another. Jesus healed all
that followed him, i. e. all who had need of healing, and who
desired to be healed : for thus the passage must be understood :
— and is he not still the same ? No soul shall ever implore his
healing power in vain ; but let it be remembered, that only
those who follow Christ, and apply to him, are healed of their
spiritual maladies.
Verse 16. Charged them that they should not make him
known] See chap. viii. 4. Jesus Christ, as God, could have ea-
sily concealed himself, but he chooses to do it as man and to
use no other than human means, as these were quite sufficient
for the purpose, to teach us not to neglect them in our neces
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Prophecies fulfilled in Christ.
18 a Behold my servant, whom I
have chosen : my beloved, b in whom
my soul is well pleased : I will put my
Spirit upon him, and he shall show judgment to
the Gentiles.
19 He shall not strive, nor cry ; neither shall
any man hear his voice in the streets.
20 A bruised reed shall he not break, and
smoking flax shall he not quench, till he send
forth judgment unto victory.
21 And in his name shall the Gentiles trust.
ST. MATTHEW.
» Isai. 42. i b Ch. 3. 17. & 17. 5. « SeeCh. 9. 32. Mark 3. 11.
Luke 11. 14.
sity. Indeed he always used his power less on his own account,
than on that of men.
Verse 18. Behold my servant] This title was given to our
blessed Lord in several prophecies. See Isa xlii. 1. liii. 2.
Christ assumes it, Psal. xl. 7 — 9. compare these with John
xvii. 4. and Phil. ii. 7. God required an acceptable and perfect
service from man ; but man being sinful, could not perform
it. Jesus taking upon him the nature of man, fully performed
the whole will of God, and communicates grace to all his fol-
lowers, to enable them perfectly to love, and worthily to mag-
nify their Maker.
And he shall show judgment to the Gentiles] That is, He will
publish the Gospel to the heathens, for the word y.§t<rn here
answers to the word t33tJ>D mishpat of the prophet, and it is
used among the Hebrews to signify laws, precepts, and a
whole system or body of doctrine. See Psal. xix. 19. cxix.
30, 39. Isa. lviii. 2.
Verse 19. He shall not strive, nor cry] The Spirit of Christ
is not a spirit of contention, murmuring, clamour, or litigi-
ousness. He who loves these does not belong to him. Christ
therefore fulfilled a prophecy by withdrawing from this place,
on account of the rage of the Pharisees.
Verse 20. A bruised reed shall he not break] A reed is, in
Scripture, the emblem of weakness, Ezek. xxix. 6. and a bruised
reed must signify that state of weakness that borders on dis-
solution and death.
And smoking flax shall he not quench] Aivev tv<Po/u.i\iov. Atoos
means the wick of a lamp, and Tv<po[*.fvov is intended to point out
its expiring state, when the oil has been all burnt away from it,
and nothing is left but a mere snuff, emitting smoke. Some
suppose the Jewish state, as to ecclesiastical matters, is here
intended, the prophecy declaring that Christ would not de-
stroy it, but leave it to expire of itself, as it already contained
the principles of its own destruction. Others have considered
it as implying that great tenderness with which the blessed
Jesus should treat the weak and the ignorant, whose good de-
The Jews blaspheme^
22 H c Then was brought unto him A-™D4f?;
one possessed with a devil, blind, and Ancciy3P'
dumb ; and he healed him, insomuch
that the blind and dumb both spake and saw.
23 And all the people were amazed, and said,
Is not this, the son of David ?
24 H d But when the Pharisees heard it, they
said, This fellow, doth not cast out devils, but
by e Beelzebub the prince of the devils.
25 And Jesus f knew their thoughts, and said
unto them, Every kingdom divided against
<i Ch. 9. 34. Mark 3. 22. Luke 11. 15. e Gr. Beeheelub ; and so Ver. 27
' Ch. 9. 4. John 2. 25. Rev. 2. 23.
sires must not be stifled, but encouraged. The bruised reed
may recover itself, if permitted to vegetate under the genial
influences of heaven, and the life and light of the expiring lamp
may be supported by the addition of fresh oil. Jesus there-
fore quenches not faint desires after salvation, even in the worst
and most undeserving of men : for even such desires may lead
to the fulness of the blessing of the Gospel of peace.
Judgment unto victory] See ver. 18. By judgment, under-
stand the Gospel, and by victory, its complete triumph over
Jewish opposition, and Gentile impiety. He will continue by
these mild and gentle means to work till the whole world is
christianized, and the universe filled with his glory.
Verse 21. And in his name shall. the Gentiles trust] E>.Tev<ri,
they shall hope. Jesus Christ is the sole hope and trust of man-
kind ; to trust and hope in his name Jesus, is to expect salva-
tion and all things necessary from him alone, to despise, com-
paratively, all earthly promises, to esteem, love, and desire
heavenly things only, and to bear with patience and tranquillity
all the losses and evils of this life, upon the prospect and hope
of that felicity which he has purchased for us.
Verse 22. One possessed with a devil, blind, and dilmb] A
person from whom the indwelling demon took away boihlight
and hearing. Satan makes himself master of the heart, the
eyes, and the tongue of the sinner. His heart he fills with the
love of sin ; his eyes he blinds that he may not see his guilt,
and the perdition which awaits him ; and his tongue he hinders
from prayer and supplication, though he gives it increasing li-
berty in blasphemies, lies, slanders, &c. None but Jesus can
redeem from this threefold captivity.
Verse 23. Is not this the son of David ?] Is not this the true
Messiah? Do not these miracles sufficiently prove it? See
Isai. xxxv. 5.
Verse 24. Beelzebub] See chap. x. 25.
Verse 25. Every kingdom divided against itself is brought
to desolation] Our Lord's argument runs thus, " The welfare
of any kingdom, city, or family, depends on its concord and una-
mid attribute Christ's miracles
itself is brought to desolation; and
every city or house divided against
itself shall not stand :
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26 And if Satan cast out Satan, he is divided
against himself; how shall then his kingdom
stand ?
27 And if I by Beelzebub cast out devils, by
whom do your children cast them out? therefore
they shall be your judges.
CHAP. XII. to the power of Satan.
28 But if I cast out devils by the
Spirit of God, then a the kingdom of
God is come unto you.
29 b Or else how can one enter into a strong
man's house, and spoil his goods, except he first
a Dan. 2. 44. & 7. 14. Luke 1. 33. & 11. 20. & 17. 20, 21.
nimily : Satan, like every other potentate, must wish to rule
his empire in peace and security ; how then can he be in league
with me who oppose his authority, and am destroying his
kingdom ?
The reasoning of the Pharisees, ver. 24. was not expressed,
and Jesus knowing their thoughts, gave them ample proof of
his omniscience. This, with our Lord's masterly confutation
of their reasonings, by a conclusion drawn from their own
premises, one would have supposed might have humbled and
convinced these men ; but the most conclusive reasoning, and
the most astonishing miracles were lost upon a people who
were obstinately determined to disbelieve every thing good,
relative to Christ. How true the saying ; He came unto his
own, and his own received him not !
Verse 26. If Satan cast out Satan] A good cause will pro-
duce a good effect, and an evil cause an evil effect. Were I
on Satan's side, I would act for his interest, and confirm his
influence among you ; but I oppose his maxims by my doctrine,
and his influence by my power.
Verse 27. By whom do your children cast them out?]
Cliildren, or sons of the prophets, means . the disciples of the
prophets ; and children or sons of the Pharisees, disciples of
the Pharisees. From Acts xix. 13, 14. it is evident there were
exorcists among the Jews, and, from our Lord's saying here,
it is also evident that the disciples of the Pharisees did cast
out demons, or at least, those who educated them wished to
have it believed that they had such a power. Our Lord's ar-
gument here is extremely conclusive ; If the man who casts
out demons, proves himself thereby to be in league with, and
influenced by Satan, then your disciples, and you who taught
them, are all of you in league with the devil : ye must either
give up your assertion, that I cast out demons by Beelzebul,
or else admit this conclusion in its fullest force and latitude,
that ye are all children of the devil, and leagued with him
against God.
Envy causes persons often to condemn in one what they ap-
prove in another.
Verse 28. But if I cast out devils by the Spirit of God]
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bind the strong man ? and then he will spoil his
house.
30 He that is not with me is against me ; and
he that gathereth not with me scattereth abroad.
b Isa. 49. 24. Luke 11. 21, 22, 23.
Perhaps the Spirit of God is here mentioned by way of oppo-
sition to the magical incantations of the Jews ; for it is well
known that, by fumigations and magical washings, the}'
professed to cast out devils. See a case mentioned by Sclio-
etgen on this verse.
Then the kingdom of God] For the destruction of the king-
dom of Satan plainly implies the setting up of the kingdom of
God.
Is come unto you] Is come unexpectedly upon you. E,p6xc-et_.
from (picviu, to appear suddenly — unexpectedly.
They pretended to be in expectation of the kingdom of God,
and consea(uently of the destruction of the kingdom of Satan.
But by being not prepared to receive Christ in these proofs of
his divine mission, they showed that their expectation was but
pretended. They were too carnal to mind spiritual things.
Verse 29. Else how can one enter into a strong man's house]
Men, through sin, are become the very house and dwelling-
place of Satan ; having, of their own accord, surrendered
themselves to this unjust possessor ; for whoever gives up his
soul to sin, gives it up to the devil. It is Jesus, and Jesus
alone, who can deliver from the power of this bondage. When
Satan is cast out, Jesus purifies and dwells in the heart.
Verse 30. He that is not with me is against me] In vain do
men seek for methods to reconcile God and mammon. There
is no medium between loving the Lord and being his enemy ;
between belonging to Christ or to Satan. If we be on the
side of the devil, we must expect to go to the devil's hell ; if
we be on the side of Christ, we may expect to go to his
heaven. When Christ, his truth, and his servants, are as-
saulted, he who does not espouse their cause, is not on Christ's
side, but incurs the guilt of deserting and betraying them.
There are many (it is to be feared) in the world who are
really against Christ, and scatter abroad, who flatter them-
selves that they are workers together with him, and of the
number of his friends I
Scattereth abroad.] This seems to have been a proverbial
form of speech, and may be a metaphor taken from shepherds.
He who does not help the true shepherd to gather his flock
Christ explains the nature of ST. MATTHEW.
31 Wherefore I say unto you, a All
manner of sin and blasphemy shall be
forgiven unto men: b but the blas-
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phemy against the Holy Ghost shall not be for*
given unto men.
32 And whosoever c speaketh a word against
Mark 3. 28. Luke 12. 10. Hebr. 6. 4, &c. & 10. 26, 29. 1 John 5. 16.
« Acts 7. 51.
into the fold, is, most likely, one who wishes to scatter them,
that he may have the opportunity of stealing and destroying
them. I do not find any parallel to this proverbial mode of
speech in the Jewish Rabbins, if it be one, nor have I met
with it among the Greek or Roman writers.
Verse 31. All manner of sin and blasphemy] BA«er^^<«, in-
jurious or impious speaking, byrmop. spraec, mocking and
deriding speech, Anglo-Saxon. See chap. ix. 3.
But the blasphemy against the Holy Ghost] Even personal
reproaches, revilings, persecutions against Christ, were remis-
sible ; but blasphemy, or impious speaking, against the Holy
Spirit, was to have no forgiveness ; i. e. when the person obsti-
nately attributed those works to the devil, which he had the
fullest evidence could be wrought only by the Spirit of God.
That this, and nothing else, is the sin against the Holy Spirit,
is evident from the connexion in this place, and more particu-
larly from Mark iii. 23, 29, 30. " All sins shall be forgiven
unto the sons of men, and blasphemies wherewith soever they
shall blaspheme, but he that shall blaspheme against the Holy
Ghost hath never forgiveness, but is in danger of eternal
damnation ; because they said he hath an unclean spirit."
Here the matter is made clear beyond the smallest doubt —
the unpardonable sin, as some term it, is neither less nor more
than ascribing the miracles Christ wrought by the power of
God, to the spirit of the devil. Many sincere people have
been grievously troubled with apprehensions that they had
committed the unpardonable sin ; but let it be observed, that no
man who believes the divine mission of Jesus Christ, ever can
commit this sin : therefore let no man's heart fail because of
it, from henceforth and for ever, Amen. See below.
Verse 32. Neither in this world, neither in the world to
come] Though I follow the common translation, yet I am fully
satisfied the meaning of the words is, neither in this dispen-
sation (viz. the Jewish) nor in that which is to come, viz. the
Christian, ion nbty 61am ha-bo, the world to come, is a con-
stant phrase for the times of the Messiah, in the Jewish
writers. See below. The sin here spoken of by our Lord,
ranks high in the catalogue of presumptuous sins, for which
there was no forgiveness under the Mosaic dispensation. See
Num. xv. 30,31. xxxv. 31. Lev. xx. 10. 1 Sam. ii. 25. When
our Lord says that such a sin hath no forgiveness, is he not
to be understood as meaning that the crime shall be punished
the sin against the Holy Ghost ;
the Son of man, d it shall be forgiven
him: but whosoever speaketh against
the Holy Ghost, it shall not be for-
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given him, neither in this world, neither in the
world to come.
33 Either make the tree good, and * his fruit
c Chap. 11. 19. & 13. Si. John 7. 12, 52. * 1 Tim. 1. 13. e Ch. 7. 17.
Luke 6. 43, 44.
under the Christian dispensation as it was under the Jewish,
viz. by the destruction of the body ? And is not this the same
mentioned 1 John i. 7. called there the sin unto death; i. e.
a sin that was to be punished by the death of the body, while
mercy might be extended to the soul ? The punishment for
presumptuous sins, under the Jewish law, to which our Lord
evidently alludes, certainly did not extend to the damnation of
the soul, though the body was destroyed ; therefore I think
that, though there was no such forgiveness to be extended to
this crime as to absolve the man from the punishment of tem-
poral death, yet, on repentance, mercy might be extended to
the soul ; and every sin may be repented of under the Gospel
dispensation.
Dr. Lightfoot has sufficiently vindicated this passage from
all false interpretation. " They that endeavour hence to prove
the remissions of some sins after death, seem little to under-
stand to what Christ had respect, when he spake these words.
Weigh well this common and most known doctrine of the
Jewish schools, and judge.
" He that transgresseth an affirmative precept, if he presently
repent, is not moved until the Lord pardon him, and of such it
is said, Be ye converted, O backsliding children, and I will heal
your backslidings. He that transgresses a negative precept and
repents, his repentance suspends judgment, and the day of expia-
tion expiates him ; as it is said, This day shall all your unclean-
nesses be expiated to you. He that transgresses to cutting off,
(by the stroke of God) or to death by the Sanhedrin, and re-
pents, repentance and the day of expiation do suspend judgment,
and the strokes that are laid upon him wipe off .« in, as it is said,
and I will visit their transgression with a rod, and their ini-
quity with scourges. But he by whom the name of God is pro-
faned [or blasphemed) repentance is of no avail to him to sus-
pend judgment, nor the day of expiation to expiate it, nor scourges
[or corrections inflicted) to wipe it off, but all suspend judgment,
and death wipes it off. Thus the Babylonian Gemara writes,
but the Jerusalem thus : Repentance and the day of expiation
expiate as to the third part, and corrections as to the third part,
and death wipes it off, as it is said, and your iniquities shall not
be expiated to you until ye die : behold we learn that death wipes
off. Note this, which Christ contradicts, concerning blas-
phemy against the Holy Ghost. It shall not be forgiven, saith
he, neither in this world, nor in the world to come; that is, nei-
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34 O
and reprehends the wicked Jews.
good; or else make the tree corrupt,
and his fruit corrupt: for the tree is
known by his fruit,
generation of vipers, how can ye, being
evil, speak good things ? b for out of the abun-
dance of the heart the mouth speaketh.
35 A good man out of the good treasure of
the heart bringeth forth good things: and an" evil
man out of the evil treasure bringeth forth evil
things.
CHAP. XII.
Idle words condemned.
Ch. 3 7. & 23. 33.
-b Luke 6. 45.
ther before death, nor as you dream, by death. Jerus. Sanhed.
fol. 37. and Bab. Yoma, fol. 86.
" In the world to come. — I. Some phrases were received into
common use, by which, in common speech they opposed the he-
resy of the Sadducees, who denied immortality. Ofthatsortwere
ion oblJJ 61am ha-ba, Atav i peXXm, The world to come, pj.' |J gan
tiden, Hm^aSeiTeg, Paradise : D1371 'J get hinnom, Tewx, Hell, &c.
" Jit the end of all the -prayers in the temple, (as we observed
before) they said ob)y TJ? ad 61am for ever. But when the Here-
tics (i. e. the Sadducees; brake in, and said there was no aoe
but one ; then it was appointed to be said for ever and ever. D^ljJn
iyi D^iyn [D min ha-vlam, vead ha-olam. Bab. Beracoth,
fol. 54. This distinction of nin liny? 61am hazeh, this world,
and of son thty 61am ha-ba, the world to come, you may find
almost in every page of the Rabbins.
" The Lord recompense thee a good reward for this thy good
work in this world, and let thy reward be perfected in the world
to come. Targum on Ruth.
" It (that is, the history of the creation and of the Bible) there-
fore begins with the letter 3 beth (in the word rwna bereshitK)
because two worlds were created, this world, and a world to
come. Baal Turim.
" II. The world to come hints two things especially, (of which
see Rambam, in Sanhed. cap. Chelek.) I. The times of the
Messiah : ' Be mindful of the day wherein thou earnest out of
Egypt, all the days of thy life ; the wise men say, by the days
of thy life is intimated this world, by all the days of thy life,
the days of the Messiah are superinduced.' In this sense the
apostle seems to speak Heb. ii. 5. and vi 5. II. The state
after death, thus Rab. Tancum, The world to come, is when a
man has departed out of this world."
Verse 33, Either make the tree good~\ That is, the effect will
be always similar to the cause, a bad tree will produce bad
fruit, and a good tree good fruit.
The works will resemble the heart, nothing good can pro-
ceed from an evil spirit, no good fruit can proceed from a cor-
rupt heart ; — before the heart of man can produce any good,
it must be renewed and influenced by the Spirit of God.
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be
justi-
be
con-
36 But I say unto you, That every
idle word that men shall speak, they
shall give account thereof in the day
of judgment.
37 For by thy words thou shalt
fied, and by thy words thou shalt
demned.
38 IF c Then certain of the scribes and of the
Pharisees answered, saying, Master, we would
see a sign from thee.
cCh.16. 1. Mark 8. II. Lukell.16,29. John 2. 18. 1 Cor. I. 22.
Verse 34. O generation of vipers] These are apparently
severe words, but they were extremely proper in reference to
that execrable people to whom they were addressed : the whole
verse is an inference from what was spoken before.
Out of the abundance (Tre%i<rtrw[Aot.To<;, the overflowings) of the
heart] Wicked words, and sinful actions may be considered as
the overflowings of a heart that is more than full of the spirit
of wickedness ; and holy words and righteous deeds may be
considered as the overflowings of a heart that is filled with the
Holy Spirit, and running over with love to God and man.
Verse 35. A good man out of the good treasure of the heart]
Tjjs Kaphas, of his heart, is omitted by upwards of one hun-
dred MSS. many of them of the greatest antiquity and au-
thority : by all the Syriac, Arabic, and Persic ; by the Slavonic,
Saxon, Vulgate, and Itala, (except four) and by several of the
primitive fathers. It seems to have been added here by some co-
pyist, merely to explain. The good heart is the good treasury,
and the treasure that is in it is the love of God, and of all man-
kind. The bad heart is the bad treasury, and its treasure is the
carnal mind, which is enmity against God, and ill-will to man.
Verse 36. Every idle word] Tti/uot xgyoy, a word that does
nothing, that neither ministers grace, nor instruction to them
who hear it. The word «f yov corresponds to the Hebrew Nity
shave, which signifies not only vain or empty, but also wicked
and injurious, such as a false testimony against a neighbour,
compare Deut. v. 11. and 20. Add to this that Symmachus
translates h)i3 piggul, polluted, Lev. xix. 7. by the very Greek
word in the text. It was to explain this ambiguous meaning
of the word, that ten MSS. have changed *%ytn» into a-en^w,
evil. Our Lord must be understood here as condemning all
false and injurious words : the scope of the place necessarily
requires this meaning.
Verse 37. By thy words thou shalt be justified] That is, the
whole tenor of thy conversation will be an evidence for or
against thee, in the great day. How many are there who
count words for nothing, and yet eternity often depends on
them. Lord, put a watch before the door of my lips .' is a
prayer proper for all men.
Jonah a sign of ChrisCs
39 But he answered and said unto
them, An evil and a adulterous gene-
ration seeketh after a sign ; and there
shall no sign be given to it, but the sign of the
prophet Jonas :
ST. MATTHEW,
death and resurrection.
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a lsai. 57. 3. Cli. 16. 4. Mark 8. 38. John 4. 48.
Verse 38. We would see a sign from thee.] That is, we wish
now to see thee work a miracle. Pride, vain curiosity, and
incredulity, have never proof sufficient of the truth : for they
will not be satisfied.
Verse 39. An evil and adulterous generation] Or, race of peo-
ple ; for so yevix should be translated here, and in most other
places in the Gospels ; for our Lord, in general, uses it to
point out the Jewish people. This translation is a key to un-
lock some very obscure passages in the Evangelists.
Seeketh after a sign] Or, seeketh another sign, (esr«£jjrei) so
I think this word should be translated. Our Lord had already
given the Jews several signs; and here they desire sign upon
sign.
Our Lord terms the Jews an adulterous race. Under
the Old Covenant, the Jewish nation was represented as in a
marriage contract with the Lord of hosts ; as believers, in
the New Covenant, are represented as the spouse of Christ —
all unfaithfulness and disobedience was considered as a breach
of this marriage contract: hence the persons who were thus
guilty, are denominated adulterers and adulteresses. But in-
dependently of this, there is the utmost proof from their own
writings, that in the time of our Lord, they were most lite-
rally an adulterous race of people : for, at this very time,
R. Jochanan ben Zacchai abrogated the trial by the bitter
waters of jealousy, because so many were found to be thus
criminal. See on John viii. 3.
Verse 40. Three days and three nights] Our Lord rose from
the grave on the day but one after his crucifixion : so that in
the computation in this verse, the part of the day on which
he was crucified, and the part of that on which he rose again,
are severally estimated as an entire day : and this, no doubt,
exactly corresponded to the time in which Jonah was in the
belly of the fish. Our Lord says, As Jonah was, so shall,the
^3on of man be, &c. Evening and morning, or night and day,
is the Hebrew phrase for a natural day, which the Greeks
termed vy%0jj|W.j§8» nuchthemeron. The very same quantity of
time which is here termed three days and three nights, and
which in reality was only one whole day, a part of two others,
and two whole nights, is termed three days and three nights,
in the book of Esther : Go; neither eat nor drink three days,
night or day, and so I will go in unto the king : chap. iv. 16.
Afterwards follows, chap. v. 1. On the third day, Esther
sioGd in the inner court of the king's house. Many examples
might be produced from both the sacred and profane writers,
40 b For as Jonas was three days a. m. mi.
and three nights in the whale's belly : An. oiymp.
so shall the Son of man be three days —
and three nights in the heart of the earth.
41 c The men of Nineveh shall rise in judg-
b Jonah I. 17. « Luke 11. 32.
in vindication of the propriety of the expression in the text.
For farther satisfaction, the Reader, if he please, may con-
sult Whitby and Wakefield, and take the following from Light-
foot.
" I. The Jewish writers extend that memorable station of
the unmoving sun at Joshua's prayer, to six and thirty hours ;
for so Kimchi upon that place. 'According to more exact
interpretation, the sun and moon stood still for six and thirty
hours: for when the fight was on the eve of the Sabbath, Joshua
feared lest the Israelites might break the Sabbath, therefore he
spread abroad his hands, that the sun might stand still on the
sixth day, according to the measure of the day of the Sabbath,
and the moon according to the measure of the night of the Sab-
bath, and of the going out of the Sabbath, which amounts to six
and thirty hours.'
"II. If you number (he hours that passed from our Sa-
viour's giving up the ghost upon the cross to his resurrection,
you shall find almost the same number of hours ; and yet
that space is called by him three days'and three nights, where-
as two nights only came between, and only one complete day.
Nevertheless, while he speaks these words, he is not without
the consent both of the Jewish schools and their computation.
Weigh well that which is disputed in the tract Scabbalh, con-
cerning the separation of a woman for three days ; where
many things are discussed by the Gemarists concerning the
computation of this space of three days. Among other things
these words occur: R. Ismael saith, Sometimes it contains four
mJlX onoth, sometimes five, sometimes six. But how much is
the space of an HJIN onah? R. Jochanan saith, Either a day
or a night. And so also the Jerusalem Talmud, : ' R. Akiba
fixed a day for an onah, and a night for an onah.' But the
tradition is, that R. Eliazar ben Azariah said, A day and a
night make an onah; and a part of an onah is as the whole.
And a little after, JR. Ismael computed a part of the onah for
the whole." Thus then, three days and three nights, accord-
ing to this Jewish method of reckoning, included any part
of the first day ; the whole of the following night ; the next
day and its night ; and any part of the succeeding or third
day.
In the whale's belly] That a fish of the shark kind, and not
a whale, is here meant, Bochart has abundantly proved, vol.
iii. col. 742, &c. edit. Leyd. 1692. It is well known, that the
throat of a whale is capable of admitting little more than the
arm of an ordinary man ; but many of the shark species can
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The Mnevites, and the queen of the South, CHAP. Xll.
ment with this generation, and a shall
condemn it : b because they repented
at the preaching of Jonas; and, be-
hold, a greater than Jonas is here.
42 c The queen of the south shall rise up in
the judgment with this generation, and shall
condemn it: for she came from the uttermost
much more teachable than the Jews.
» See Jer. 3. 11. Ezek. 1C. 5), 52. Rom. 2. 27. b Jonah 3. 5. c 1 Kiugs
10. 1. 2 Chron. 9. 1. Luke It. 31.
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swallow a man whole ; and men have been found whole in the
stomachs of several. Every natural history abounds with facts
of this kind. Besides, the shark is a native of the Mediter-
ranean Sea, in which Jonah was sailing, when swallowed by
what the Hebrew terms Sl*U i"\ dag gadol, a great fish ; but
every body knows that whales are no produce of the Medi-
terranean sea, though some have been by accident found there,
as in most other parts of the maritime world ; but let them be
found where they may, there is none of them capable of swal-
lowing a man. Instead of either whale or shark, some have
translated bm JH dag gadol, Jonah i. 17. by a fishing cove,
or something of this nature ; but this is merely to get rid of
the miracle : for, according to some, the whole of Divine re-
velation is a forgery — or it is a system of metaphor or allegory,
that has no miraculous interferences in it. But independently
of all this, the criticism is contemptible. Others say that the
great fish means a vessel so called, into which Jonah went,
and into the hold of which he was thrown, where he conti-
nued three days and three nights. In short, it must be any
thing but a real miracle, the existence of which, the wise men,
so called, of the present day cannot admit. Perhaps these
very men are not aware, that they have scarcely any belief
even in the existence of God himself!
Verse 41. The men of Nineveh shall rise in judgment]
The voice of God, threatening temporal judgments, caused
a whole people to repent, who had neither Moses nor Christ,
neither the law nor the prophets ; and who perhaps never had
but this one preacher among them. What judgment may
not we expect, if we continue impenitent, after all that God
has bestowed upon us ?
A greater than Jonas is here.] ITAe<av, for rt Tteiov, some-
thing more. The evidence offered by Jonah sufficed to con-
vince and lead the Ninevites to repentance ; but here was
more evidence, and a greater person ; and yet so obsti-
nate are the Jews, that all is ineffectual. 1. Christ, who
preached to the Jews, was infinitely greater than Jonah in
his nature, person, and mission. 2. Jonah preachpd repent-
ance in Nineveh only forty days, and Christ preached among
the Jews for several years. 3. Jonah wrought no miracles to
authorize his preaching; but Christ wrought miracles every
day, in every place, and of every kind. And 4. Notwith-
parts of the earth to hear the wisdom
of Solomon; and, behold, a greater
than Solomon is here.
43 d When the unclean spirit is gone out of a
man, e he walketh through dry places, seeking
est, and findeth none :
44 Then he saith, I will return into my house
<» Luke II. 24. e Job 1.7. 1 Pet. 5. 8.
standing all this, the people of Judea did not repent, though
the people of Nineveh did.
Verse 42. The queen of the south] In 1 Kings x. 1. this
queen is said to be of Saba, which was a city and province
of Arabia Felix, to the south, or southeast, of Judea.
Uttermost parts of the earth] Tltpxruv tu? yw — a form of
speech which merely signifies, a great distance. See Deut.
xxviii. 49.
Verse 43. When the unclean spirit] If there had been no
reality in demoniacal possessions, our Lord would have
scarcely appealed to a case of this kind here, to point out
the real state of the Jewish people, and the desolation which
was coming upon them. Had this been only a vulgar error, of
the nonsense of which the learned scribes and the wise Pha-
risees must have been convinced, the case not being one in
point, because not true, must have been treated by that very
people with contempt, for whose conviction it was alone de-
signed.
He walketh through dry places] A*' xvvtyav rovav. There
teems to be a reference here to the Orphic demonology, in
which evil spirits were divided into various classes, accord-
ing to the different regions of their abode, or places in
which they delighted. These classes were five : 1. Axi^otes
evpxvioi, Celestial demons. 2. Axiftovn; yepios. Aerial. 3.
AxifAoves evvSptet, Aquatic. 4 Aeti/^ovii %tovioi, Terrestrial. 5.
Kxt &<x.tft<>ves v7ro%$ovtai, And subterranean demons See
Orph. ad Mus. ap. Schott. The Platonists, the followers of
Zoroaster, and the primitive Jews, made nearly the same
distinctions.
Seeking rest] Or refreshment. Strange ! a fallen corrupt
spirit can have no rest but in the polluted human heart : the
corruption of the one is suited to the pollution of the other,
and thus like cleaves to like.
Verse 44. Into my house] The soul of that person from
whom he had been expelled by the power of Christ, and out
of which he was to have been kept by continual prayer, faith,
and watchfulness.
He findeth it empty] Unoccupied, o-^aXx^rx, empty of the
former inhabitant, and ready to receive a new one : denoting
a soul that has lost the life and power of godliness, and the
testimony of the Holy Spirit.
Of the unclean spirit.
from whence I came out
he is come, he findeth it empty, swept,
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ST. MATTHEW
and when
Who are our Lord's kindred.
and
Then goeth
garnished.
45 Then goeth he, and taketh with himself
seven other spirits more wicked than himself,
and they enter in and dwell there: a and the
last state of that man is worse than the first.
Even so shall it be also unto this wicked gene-
ration.
46 f While he yet talked to the people, b be-
hold, his mother and e his brethren stood with-
out, desiring to speak with him.
.» Hebr. 6 4. & 10. 26. 2 Pet. 2. 20, 21, 22. b Mark 3. 31. Luke 8.
19, 20, 21. c Ch. 13. 55. Mark 6. 3. John 2. 12. & 7. 3, 5. Acts 1. 14.
Swept, and garnished.] As o-^oA«$o» signifies to be idle, or
unemployed, it may refer here to the person, as well as to his
state. His affections and desires are no longer busied with
the things of God, but gad about like an idle person, among
the vanities of a perishing world. Swept, from love, meek-
ness, and all the fruits of the Spirit ; and garnished, or adorn-
ed, Kex,eir^n,c]iev, decorated, with the vain showy trifles of folly
and fashion. This may comprise also smart speeches, cunning
repartees, &c. for which,- many who have lost the life of God
are very remarkable.
Verse 45. Seven other spirits more wicked] Seven was a
favourite number with the Jews, implying frequently with
them, something perfect, completed, filled up, for such is the
proper import of the Hebrew word yw sheva or shevang:
nearly allied in sound to our seven. And perhaps this mean-
ing of it refers to the seventh day, when God rested from his
work, havings/Zed up, or completed the whole of his creative
design. Seven demons — as many as could occupy his soul,
harassing it with pride, anger, self-will, lust, &c. and tor-
turing the body with disease.
The last state of that man is worse than the first.] His soul
before, influenced by the Spirit of God, dilated and expanded
ynder its heavenly influences, becomes more capable of re-
finement in iniquity, as its powers are more capacious than
formerly. Evil habits are formed and strengthened by re-
lapses ; and relapses are multiplied and become more incur-
able through new habits.
So shall it be also unto this wicked generation.] And so it
was : for they grew worse and worse, as if totally abandoned
to diabolic influence : till at last the besom of destruction
swept them and their privileges, national and religious, utterly
away. What a terrible description of a state of apostacy is
contained in these verses ! May he who readeth understand !
Verse 46. His mother and his brethren] These are supposed
to have been the cousins of our Lord, as the word brother is
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47 Then one said unto him, Behold,
thy mother and thy brethren stand
without, desiring to speak with thee.
48 But he answered and said unto him that
told him, Who is my mother ? and who are my
brethren ?
49 And he stretched forth his hand towards
his disciples, and said, Behold my mother and my
brethren !
50 For d whosoever shall do the will of my
Father which is in heaven, the same is my bro-
ther, and sister, and mother.
1 Cor. 9. 5. Gal. 1. 19. a See John 15. 14. Gal. 5. 6. & 6. 15. Col,
3. 11. Hebr. 2. 11.
• ■ '
frequently used among the Hebrews in this sense. But there
are others who believe Mary had other children besides our
Lord, and that these were literally his brothers, who are
spoken of here. And although it be possible, that these were
the sons of Mary, the wife of Cleopas or Alpheus, his mo-
ther's sister, called his relations, Mark iii. 21. yet it is as
likely, that they were the children of Joseph and Mary, and
brethren of our Lord, in the strictest sense of the word. See
on chap. xiii. 55.
' Verse 48. Who is my mother? and who are my brethren?]
The reason of this seeming disregard of his relatives was this ;
they came to seize upon him, for they thought he was distracted*
See Mark iii. 21.
Verse 50. Whosoever shall do the will of my Father, &c]
Those are the best acknowledged relatives of Christ, who are
united to him by spiritual ties, and who are become one with
him, by the indwelling of his Spirit. We generally suppose
that Christ's relatives must have shared much of his affec-
tionate attention ; and doubtless they did : but here we find
that whosoever does the will of God is equally esteemed by
Christ, as his brother, sister, or even his virgin mother. What
an encouragement for fervent attachment to God !
1. From various facts related in this chapter, we see the
nature and design of the revelation of God, and of all the or-
dinances and precepts contained in it — they are all calculated
to do man good : to improve his understanding, to soften
and change his nature, that he may love his neighbour as
himself. That religion that does not inculcate and produce
humanity, never came from heaven.
2. We have already seen what the sin against the Holy
Ghost is : no soul that fears God can commit it : perhaps it
would be impossible for any but Jews to be guilty of it, and
they only in the circumstances mentioned in the text ; and in
such circumstances, it is impossible that any person should nova
be found.
Christ teaches the
CHAP. XIII.
multitudes by parables.
CHAPTER XIII.
Christ teaches the multitudes out of a ship, they standing on the shore, 1, 2. The parable of the sower, 3 — 9. He
gives his reasons for speaking in parables, 10 — 17. Explains the parable of the sower, 18 — 23. Parable of
the tares and the wheat, 24 — 30. Of the grain of mustard-seed 31, 32. Of the leaven, 33. The prophecy
fulfilled by this mode of teaching, 34, 35. He explains the parable of the tares and the wheat, 36 — 43. Parable
of the treasure hid in a field, 44. Of the pearl-merchant, 45, 46. Of the drag-net, 47 — 50 His application
of the zuhole, 51, 52. He teaches in his own country, and his neighbours take offence, 53 — 56.
observations on this, 57. He works no miracle among them because of their unbelief, 58.
Oi
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f I iHE same day went Jesus out of
1 the house, a and sat by the sea
side.
2 b And great multitudes were gathered to-
* Mark 4. 1. b Luke 8. 4.
NOTES OIV CHAP. XIII.
Verse 1. The same day] Our Lord scarcely ever appears
to take any rest — he is incessant in his labours ; and instant
in season and out of season : and in this he has left all his suc-
cessors in the ministry an example, that they shoujd follow
his steps : for he who wishes to save souls, will find few
opportunities to rest. As Satan is going about as a roaring
lion seeking whom he may devour, the messenger of God
should imitate his diligence, that he may counteract his
work.
Went Jesus out of the house] This was the house of Peter,
See chap. xvii. 24.
Sat by the sea-side] The sea of Galilee, on the borders of
which, the city of Capernaum was situated.
Verse 2. Into a ship] To tMioi, the vessel or boat. Mr.
Wakefield supposes, (which is very likely) that' a particular
vessel is uniformly specified, which seems to have been kept
on the lake for the use of Christ and his apostles ; it pro-
bably belonged to some of the fishermen : (see chap. iv. 22.)
who, he thinks, occasionally at least, followed their former
occupation. See John xxi. 3.
The thought of pious Quesnel on this verse should not be
neglected. iVe see here a representation of the church,
which consists of the people united to their pastors. These
being more exposed to violent tossings and storms, are, as
it were, in a ship, while those continue at ease on the
shore.
Verse 3. He spake many things unto them in parables] Pa-
rable, from 5r«f« near, and $<*.xxa, I cast, or put. A compa-
rison or similitude, in which one thing is compared with
another, especially spiritual things with natural, by which
means these spiritual things are better understood, and make
a deeper impression on an attentive mind. Or, a parable is
a representation of any matter accommodated, in the way II
gether unto him, so that c he went in-
to a ship, and sat; and the whole mul-
titude stood on the shore.
3 And he spake many things unto them
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c Luke 5. 3.
of similitude, to the real subject, in order to delineate it with
the greater force and perspicuity. See more on this subject
at the conclusion of this chapter. No scheme, says Dr.
Lightfoot, of Jewish rhetoric was more familiarly used, than
that of parables ; which, perhaps, creeping in from thence
among the heathens, ended in fables.
It is said in the tract Sotah, chap. ix. " From the time
that Rabbi Meri died, those that spake in parables ceased."
Not that this figure of rhetoric perished in the nation from
that time ; but because he surpassed all others in these flow-
ers, as the gloss there from the tract Sanhedrin speaks. " A
third part of his discourses was tradition; a third part alle-
gory ; and a third part parable." The Jewish books every
where abound with these figures, the nation inclining by a
kind of natural genius to this kind of rhetoric. Their very
religion might be called parabolical, folded up within the
coverings of ceremonies ; and their oratory in their sermons
was like to it. But is it not indeed a wonder, that they who
were so much given to and delighted in parables, and so dex-
terous in unfolding them, should stick in the outward shell
of ceremonies, and should not have brought out the para-
bolical and spiritual sense of them? Our Saviour, who always
spoke with the common people, uses the same kind of speech,
and very often, the same preface which they used, To what
is it likened ? See Lightfoot in loco. Though we find the basis
of many of our Lord's parables in the Jewish writings, yet
not one of them comes through his hands, without being asto-
nishingly improved. In this respect also, Surely never man
spake like this man.
Under the parable of .the sower, our Lord intimates, 1.
That of all the multitudes then attending his ministry, few
would bring forth fruit to perfection. And 2. That thi3
would be a general case in preaching the Gospel among
men.
R 2
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ST. MATTHEW.
* Behold, a sower
Of the parable
parables, saying,
went forth to sow ;
4 And when he sowed, some seeds
fell by the way-side, and the fowls came, and
devoured them up.
5 Some fell upon stony places, where they had
not much earth: and forthwith they sprung up,
because they had no deepness of earth.
6 And when the sun was up, they were scorch-
ed ; and because they had no root, they wither-
ed away.
7 And some fell among thorns : and the thorns
sprung up, and choked them :
8 But other fell into good ground, and brought
* Luke 8. 5. b Gen. 26. 12. ' Ch. 11. 15. Mark 4. 9. <» Ch. 11. 25.
& 16. 17. Mark 4. 11. 1 Cor. 2. 10. 1 John 2. 27.
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Verse 4. Some seeds fell by the way-side] The hard beaten
path where no plough had broken up the ground.
Verse 5. Stony places] Where there was a thin surface of
earth, and a rock at the bottom.
Verse 7. Among thorns] Where the earth was ploughed
up, but the brambles and weeds had not been cleared
away.
Verse 8. Good ground] Where the earth was deep, the
field well ploughed, and the brambles and weeds all removed.
See more on ver. 18, &c. and see on Luke viii. 15.
Verse 9. Who hath ears to hear, &c] Let every person
who feels the necessity of being instructed in the things
which concern his soul's welfare, pay attention to what is
spoken, and he shall become zvise unto salvation.
Verse 11. It is given unto you to know the mysteries, &c ]
By mysteries here, we may understand not only things con-
cerning the scheme of salvation, which had not yet been re-
vealed : but also the prophetic declarations concerning the
future state of the Christian church, expressed in the en«uing
parables. It is not given to them to know the purport and
design of these things — they are gross of heart, earthly and
sensual, and do not improve the light they have received ;
hut to you it is given, because I have appointed you not only
to be the first preachers of my Gospel to sinners, but also the
persons who shall transmit accounts of all these things to
posterity. The knowledge of these mysteries, in the first
instance, can be given only to a few; but when these faith-
fully write and publish what they have heard and seen unto
the world, then the science of salvation is revealed and ad-
dressed to all. From ver. 17. we learn, that many prophets
and righteous men had desired to see and hear these things,
but had not that privilege— to them it was not given; not be-
of the sower.
forth fruit, some b a hundred-fold, some
sixty-fold, some thirty-fold.
9 c Who hath ears to hear, let him
hear.
10 IF And the disciples came, and said unto
him, Why speakest thou unto them in parables ?
11 He answered and said unto them, Because
a it is given unto you to know the mysteries
of the kingdom of heaven, but to them it is not
given.
12 e For whosoever hath, to him shall be given,
and he shall have more abundance : but whoso-
ever hath not, from him shall be taken away
even that he hath.
« Ch. 24. 29. Mark 4. 25. Luke 8. 18. & 19. 36.
cause God designed to exclude them from salvation, but be-
cause He who knew all things, knew, either that they were
not proper persons, or that that was not the proper time :
for the choice of the persons by whom, and the choice of the
time in which it is mosi proper to reveal divine things, must
ever rest with the all-wise God.
Verse 12. Whosoever hath, to him shall he given] This is
an allusion to a common custom in all countries : he who
pos»esses much, or is rich, to such a person, presents are ordi-
narily given.
Whosoever hath not, from him shall he taken away even that
he hath.] That is, the poor man : he that has little may be
easily made a prey of, and so lose his little. This is a proper
sense of the word txu* in sacred and profane writers. In
1 . Cor. xi. 22. revs y.vi e%ovTets, those who have not, means sim-
ply the poor : and Aristophanes uses rotf f #evr«{, those that
have, for the rich or opulent. See a variety of pertinent
examples in Kypke on Luke viii. 18. There is one example
in Juvenal, Sat. iii. 1. £08, 209, that expresses the whole of
our Lord's meaning, and is a beautiful illustration of this
apparently difficult passage.
Nil habuit, Codrus : quis enim negat ? et tamen illud
Perdidit infelix totum nil.
" 'Tis true poor Codrus nothing had to boast,
And yet poor Codrus all that nothing lost." Dryden.
Now what was this nothing which the poet said Codrus
had and lost ? The five preceding lines tell you.
Lectus erat Codro Proculd minor, urceoli sex,
Ornamentum abaci ; necnon et parvulus infrd
Cantharus, et recubans sub eodem marmore Chiron;
Jamque vetus Grozcos servabat cista libellos,
Et divina Opici rodebant carmina mures.
The disciples require CHAP. XIII.
13 Therefore speak I to them in pa
its explanation.
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Ano'iymp. rabies: because they seeing, see not;
CCI" 3" and hearing, they hear not, neither do
they understand.
14 And in them is fulfilled the prophecy of
Esaias, which saith, a By hearing ye shall hear,
and shall not understand ; and seeing ye shall see,
and shall not perceive :
15 For this people's heart is waxed gross,
and their ears b are dull of hearing, and their
eyes they have closed; lest at any time they
should see with their eyes, and hear with their
ears, and should understand with their heart,
* Isai 6 9 Ezek 12 2. Mark 4. 12. Luke 8. 10. John 12. 40. Acts
' 28. 26, 27. Rom. 11.8. 2 Cor. 3. 14, 15. » Henr. 5. 11.
He bad one small bed, six little pitchers, the ornament of a
side-board ; a small jug or tankard, the image of a centaur,
and an old chest with some Greek books in it, on which the
mice had already begun to make depredations. And all this
lie lost: probably by continuing, in spite of his destiny, to
be a poet. So those who devote not the light and power
which God has given them, to the purposes for which he has
granted these gifts, from them shall be taken away these un-
employed or prostituted blessings. This seems to have been
a proverbial mode of speech, which our Lord here uses to
inform his disciples, that he who does not improve the first
operations of grace, howsoever small, is in danger of losing
not only all the possible product, but even the principal ; for
God delights to heap benefits on those who properly improve
them. See the note on Luke viii. 18.
Verse 13. Therefore speak I to them in parables'] On this
account, viz. to lead them into a proper knowledge of God,
1 speak to them in parables, natural representations of spi-
ritual truths, that they may be allured to inquire, and to find
out the spirit, which is hidden under the letter; because see-
ing the miracles which 1 have wrought, they see not, i. e. the
end for which I have wrought them : and hearing my doc-
trines, they hear not, so as to profit by what is spoken ; neither
do they understand, ovfo <rwiav<ri, they do not lay their hearts
to it. Is not this obviously our Lord's meaning ? Who can
suppose that he would employ his time in speaking enigma-
tically to them, on purpose that they might not understand
what was spoken ? Could the God of truth and sincerity act
thus ? If he had designed to act otherwise, he might have
saved his time and labour, and not spoken at all, which
would have answered the same end, viz. to leave them in
gross ignorance.
Verse 14. In them is fulfilled] Avu.nX>>povTtti, Is again ful-
filled; this proper meaning of the Greek word has been
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_ ■ " . . CCl. 3.
16 But c blessed are your eyes, for
they see : and your ears, for they hear.
17 For verily I say unto you, d That many
prophets and righteous men have desired to see
those things which ye see, and have not seen them ;
and to hear those things which ye hear, and have
not heard them.
18 TI e Hear ye therefore the parable of the
sower.
19 When any one heareth the word f of the
kingdom, and understandeth it not, then com-
c Ch. 16. 17. Luke 10. 23, 24. John 20. 29 * Hebr. 11. 13. 1 Pet. 1-
]0, 11. e Mark 4. 14. Luke 8. 11. ' Ch. 4. 23.
generally overlooked. The Evangelist means, that as these
words were fulfilled in the Jews in the time of the prophet
Isaiah, so they are now again fulfilled in these their posterity,
who exactly copy their father's example. These awful words
may be again fulfilled in us, if we take not warning by the
things which these disobedient people have suffered.
By hearing ye shall hear] Jesus Christ shall be sent to you,
his miracles ye shall fully see, and his doctrines ye shall dis-
tinctly hear, but God will not force you to receive the salva-
tion which is offered.
Verse 15. Heart is waxed gross] Exm%w&ii, is become fat
— inattentive, stupid, insensible. They hear heavily with their
ears — are half asleep while the salvation of God is preached
unto them.
Tiieir eyes they have closed] Totally and obstinately resisted
the truth of God, and shut their eyes against the light.
Lest — they should see, &c] Lest they should see their lost
estate, and be obliged to turn unto God, and seek his salva-
tion. His state is truly deplorable who is sick unto death,
and yet is afraid of being cured. The fault is here totally
in the people, and not at all in that God, whose name is mercy,
and whose nature is love.
Verse 16. But blessed are your eyes] Ye improve the light
which God has given you ; and you receive an increase of
heavenly wisdom by every miracle and by every sermon.
Verse 17. Many prophets and righteous men] These lived
by, and died in the faith of the promised Messiah : the ful-
ness of the time was not then come for his manifestation in
the flesh. See also on ver. 11.
Verse 19. mien any one heareth the word of the kingdom]
viz. the preaching of the Gospel of Christ.
And understandeth it not] Mt> wuevres, perhaps more pro-
perly, regardethit not, does not lay his heart to it.
The wicked one] O sren^f, from wevos, labour, toil, he who
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Explanation of the
eth the wicked one, and catcheth away
that which was sown in his heart
This is he which received seed by the
way-side.
20 But he that received the seed into
places, the same is he that heareth the
and anon a with joy receiveth it ;
21 Yet hath he not root in himself, but dureth
for a while : for when tribulation or persecution
ST. MATTHEW
stony
word,
Isai. 58. 2. Ezek. 33. 31, 32. John 5. 35.
distresses and torments the soul. Mark, chap. iv. 15. calls
him o ~Za.Tu.vce.s, the adversary or opposer, because he resists
men in all their purposes of amendment, and to the utmost
of his power, opposes, in order to frustrate, the influences of
divine grace upon the heart. In the parallel place in Luke,
chap. viii. 12. he is called i hujit\o<;, the devil, from PiafSct*-
anv, to shoot, or dart through. In allusion to this meaning of
the name, St. Paul, Eph. vi. 16. speaks of the fiery darts of
the wicked one. It is worthy of remark, that the three Evan-
gelists should use each a different appellative of this mortal
enemy of mankind : probably to show, that the devil, with
all his powers and properties, opposes every thing that tends
to the salvation of the soul.
Catcheth away] Makes the utmost haste to pick up the
good seed, lest it should take root in the heart.
A careless inattentive hearer is compared to the way-side —
his heart is an open road, where evil affections, and foolish
and hurtful desires continually pass and repass without either
notice or restraint. " A heart where Satan has," (as one
terms it) " ingress, egress, regress, and progress : in a word
the devil's thoroughfare.''''
Verse 20. But he that received the seed into stony places — is
he] That is, is a fit emblem of that man, who hearing the
Gospel, is affected with its beauty and excellency, and imme-
diately receiveth it with joy — is glad to hear what God has
done to make man happy.
Verse 21. Yet hath he not root in himself] His soul is not
deeply convinced of its guilt and depravity; the fallow
ground is not properly ploughed up, nor the rock broken.
When persecution, &c. ariseth, which he did not expect, he is
soon stumbled — seeks some pretext to abandon both the doc-
trine and followers of Christ. Having not felt his own sore,
and the plague of his heart, he has not properly discovered
that this salvation is the only remedy for his soul — thus he
has no motive in his heart, strong enough to counteract the
outward scandal of the cross — so he endureth only for the
time, in which there is no difficulty to encounter, no cross to
bear.
Verse 22. He also that received seed among the thorns] In
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parable of the sower.
ariseth because of the word, by and
by b he is offended.
22 c He also that received seed
d among the thorns, is he that heareth the word ;
and the care of this world, and the deceitful-
ness of riches choke the word, and he becometh
unfruitful.
23 But he that received seed into the good
ground, is he that heareth the word, and under-
b Ch. 11. 6.
2 Tim. 1.
1 Tim.
15.-
6. S
-c Ch. 19. 23.
2 Tim. 4. 10.—
Mark 10. 23.
-<> Jer. 4. 3.
Luke 18. 24.
land ploughed, but not properly cleared and weeded. Is he —
represents that person who heareth the word, but the cares,
rather, the anxiety, n pepifMcc, the whole system of anxious
carking cares. Lexicographers derive the word ^i/avx from
fiee^em rev »auv, dividing, or distracting the mind. Thus 8>,
poet,
To: me impediunt curm, quae meum animum divorse trahunt.
" So many cares hinder me, which draw my mind different
ways." Terence.
The deceiifulness of riches] Which promise peace and plea-
sure, but can never give them.
Choke the word] Or, together choke the word, e-vftTviyit,
meaning, either that these grow up together with the word,
overtop, and choke it ; or that these united together, viz.
carking worldly cares, with the delusive hopes and promises of
riches, cause the man to abandon the great concerns of his
soul, and seek in their place, what he shall eat, drink, and
wherewithal he shall be clothed. Dreadful stupidity of
man, thus to barter spiritual for temporal good — a heavenly
inheritance for an earthly portion ! The seed of the king-
dom can never produce much fruit in any heart, till the
thorns and thistles of vicious affections and impure desires
be plucked up by the roots and burned. The Persic trans-
lator renders it $3$ JUaS. \j K^S Jj^J asle kalme-ra khube
kund, chokes the root of the word : for it appears the seed had
taken root, and that these cares, &c. choked it in the root,
before even the blade could show itself.
Verse 23. Good ground] That which had depth of mould,
was well ploughed, and well weeded.
Is he that heareth] Who diligently attends the ministry of
the word.
And understandeth it] Lays the subject to heart, deeply
weighing its nature, design, and importance.
Which also beareth fruit] His fruitfulness being an al-
most necessary consequence of his thus laying the divine
message to heart. Let it be observed, that to hear, to under-
stand, and to bring forth fruit, are the three grand evidences
of a genuine believer. He who does not hear the word of
wisdom, cannot understand what makes for his peace ; and
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standeth if ; which also beareth fruit,
and bringeth forth, a some a hundred-
fold, some sixty, some thirty.
24 H Another parable put he forth unto them,
saying, The kingdom of heaven is likened unto
a man which sowed b good seed in his field :
CHAP. XIII. wheat and the tares.
25 But while men slept, his enemy a. m. 4031.
came and sowed c tares
wheat, and went his way.
26 But when the blade was sprung up, and
brought forth fruit, then appeared the tares
also.
a Gen. 26. 12. John 15. 4, 5, 8. Gal. 5. 22. b Mark 4. 26.
he who does not understand what the Gospel requires him to
be and to perform, cannot bring forth fruit ; and he who is
not fruitful, very fruitful, cannot be a disciple of Christ : see
John xr. 8. and he who is not Christ's disciple, cannot enter
into the kingdom of God.
From the different portions of fruit produced by the good
ground, a hundred, sixty, and thirty, we may learn, that all
sound believers are not equally fruitful — all hear, understand,
and bring forth fruit, but not in the same degrees — occasion-
ed partly, by their situation and circumstances not allowing
them such extensive opportunites of receiving and doing
good ; and partly, by lack of mental capacity — for every
mind is not equally improvable.
Let it be farther observed, that the unfruitfulness of the
different lands was not owing to bad seed or an unskilful
sower — the same sower sows the same seed in all, and with the
same gracious design — but it is unfruitful in many, because
they are careless, inattentive, and worldly-minded.
But is not the ground naturally bad in every heart? Un-
doubtedly. And can any but God make it good! None
But it is your business, when you hear of the justice and
mercy of God, to implore him to work in you that which is
pleasing in his sight. No man shall be condemned because
he did not change his own heart, but because he did not cry
to God to change it ; who gave him his Holy Spirit for this
very purpose; and which he, by his worldly-mindedness and
impiety, quenched. Whoso hath ears to hear, let him hear ;
and may the Lord save the Reader from an impenitent and
unfruitful heart !
Verse 24. The kingdom of heaven] God's method of ma-
naging the affairs of the world, and the concerns of his
church.
Is likened unto a man which sowed good seed in hisjield~\ In
general, the world may be termed the field of God ; and in
particular, those who profess to believe in God through
Christ, are his field or farm ; among whom God sows nothing
but the pure unadulterated word of his truth.
Verse 25. But while men slept] When the professors were
lukewarm, and the pastors indolent ; his enemy came and sowed
tares, degenerate or bastard wheat. The righteous and the
wicked are often mingled in the visible church. Every Chris-
tian society, how pure soever its principles may be, has its
bastard wheat— those who bear a resemblance to the good, but
among the
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CCI. 3.
c Deut. 22. 9. Isa. 56. 9, 10. Wisd. 2. 24. 1 Tim. 4. 2.
whose hearts are not right with God. He who sows this bas-
tard wheat among God's people, is here styled God's enemy :
and he may be considered also as a sower of them, who per-
mits them to be sown and to spring up through his negligence.
Wo to the indolent pastors, who permit the souls under their
care to be corrupted by error or sin !
The word fygcuitx, zizania, which is here translated tares,
and which should rather be translated bastard or degenerate
wheat, is found in no dreek writer: even those who have
written expressly on botany and agriculture, have neither it,
nor any thing like it. It is a Chaldee word, and its meaning
must be sought in the Rabbinical writers. In a treatise in
the Mishna called Kelayim, which treats expressly on differ-
ent kinds of seeds, the word O'JH zunim, or piT zunin, is
used for bastard or degenerate wheat : that which was wholly
a right seed in the beginning, but afterward became degene-
rate— the ear not being so large, nor the grains in such quan-
tity as formerly, nor the corn so good in quality. In Psal.
cxliv. 13. the words jt ^N JTB mizzan al zan, are translated,
all manner of store ; but they properly signify, from species
to species : might not the Chaldee word pn zunin, and the
Greek word £<£*vi* zizania, come from the Psalmist's |Ut zan-
zan, which might have signified a mixture of grain of any
kind, and be here used to point out the mixing bastard or
degenerate wheat, among good seed wheat ? The Persic
translator renders it xjf^ gXj telkh daneh, bitter grain, but it
seems to signify merely degenerate wheat. This interpretation
throws much light on the scope and design of the whole pas-
sage. Christ seems to refer first to the origin of evil — God
sowed good seed in his field ; made man in his own image
and likeness .-—but the enemy, the devil, (ver. 39.) corrupted
this good seed, and caused it to degenerate. Secondly, he
seems to refer to the state of the Jewish people ; God had
sowed them at first, wholly a right seed, but now they were
become utterly degenerate, and about to be plucked up and
destroyed by the Roman armies, which were the angels or
messengers of God's justice, whom he had commissioned to
sweep these rebellious people from the face of the land.
Thirdly, he seems to refer also to the state in which the
world shall be found, when he comes to judge it. The ri«ht-
eous and the wicked shall be permitted to grow to°-elher
till God comes to make a full and final separation.
Verse 26. When the blade was sprung up — then appeared the
Parable of the grain
ST. MATTHEW.
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27 So the servants of the householder
came and said unto him, Sir, didst
not thou sow good seed in thy field ?
from whence then hath it tares ?
28 He said unto them, a An enemy hath done
this. The servants said unto him, b Wilt thou
then that we go and gather them up ?
29 But he said, Nay ; lest while ye gather
up the tares, ye root up also the wheat with
them.
30 Let both grow together until the harvest;
and in the time of harvest I will say to the
* Esth. 7. 6. •> Luke 9. 54. 1 Pet. 1. 23.
tares also] Satan has a shoot of iniquity for every shoot of
grace ; and when God revives his work, Satan revives his
also. No marvel, therefore, if we find scandals arising sud-
denly to discredit a work of grace, where God has begun
to pour out his Spirit.
Verse 27. So the servants — said unto him, Sir, didst not thou
sow] A faithful and vigilant minister of Christ fails not to
discover the evil, to lament it, and to address himself to God
by prayer, in order to find out the cause of it, and to receive
from him proper information how to behave on this oc-
casion.
Verse 28. An enemy hath done this] It is the interest of
Satan to introduce hypocrites and wicked persons, into reli-
gious societies, in order to discredit the work of God, and to
favour his own designs.
Wilt thou then that we go and gather them up ?~\ A zeal
which is rash and precipitate, is as much to be feared as the
total lack of strict discipline.
Verse 29. But he said, Nay"] God judges quite otherwise
than men, of this mixture of good and evil in the world : he
knows the good which he intends to produce from it ; and
how far his patience towards the wicked should extend, in
order to their conversion, or the farther sanctification of the
righteous. Men often persecute a true Christian, while they
intend only to prosecute an impious person. " A zeal for
the extirpation of heretics and wicked men," said a pious
Papist, " not regulated by these words of our blessed Saviour,
allows no time for the one to grow strong in goodness, or to
the other to forsake their evil courses. They are of a spirit
very opposite to his, who care not if they root up the wheat,
provided they can but gather up the tares." The zeal which
leads persons to persecute others for religious opinions ; is not
less a seed of the devil, than a bad opinion itself is.
Verse 30. Let both grow together] Though every minister
of God should separate from the church of Christ every in-
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of mustard-seed.
reapers, Gather ye together first the
tares, and bind them in bundles to
burn them; but c gather the wheat
into my barn.
31 f Another parable put he forth unto them,
saying, d The kingdom of heaven is like to a
grain of mustard-seed, which a man took and
sowed in his field ;
32 Which indeed is the least of all seeds : but
when it is grown, it is the greatest among herbs,
and becometh a tree, so that the birds of the air
come and lodge in the branches thereof.
c Ch. 3. 12. * Isa. 2. 2, 3. Mic. 4. I. Mark 4. 30. Luke 13. 18, 19.
corrigible sinner, yet he should proceed no farther — the man
is not to be persecuted in his body or goods, because he is not
sound in the faith — God tolerates him ; so should men. False
doctrines are against God — he alone is the judge and punisher
of them — man has no right to interfere in this matter. They
who burnt Vanini for atheism, usurped the seat of judgment,
and thus proved themselves to be not less a diabolic seed,
than the person they thus, without God's leave, hurried into
eternity. Mary, of execrable memory, and the inquisito-
rial tormentors she employed, were all of this diabolic sow-
ing. See more on this parable at ver. 37, &c.
Verse 31 . The kingdom of heaven is like to a grain of mustard-
seed] This parable is a representation of the progress of the
Gospel in the world ; and of the growth of grace in the soul.
That grace which leads the soul to the fulness of glory, may
begin, and often does, in a single good desire — a wish to es-
cape hell, or a desire to enjoy God in heaven.
Verse 32. Which indeed is the least of all seeds] That is, of all
those seeds which produce plants, whose stems and branches,
according to the saying of the botanists, are apt fevfytQtv, ar-
borescere, to grow into a ligneous or woody substance.
Becometh a tree] That is, it is not only the largest of
plants which are produced from such small seeds, but par-
takes, in its substance, the close woody texture, especially in
warm climates, where we are informed it grows to an almost
incredible size. The Jerusalem Talmud, tract Peah. fol. 20.
says, "There was a stalk of mustard in Sichin, from which
sprang out three boughs ; one of which being broken off,
served to cover the tent of a potter, and produced three cabes
of mustard-seed. Rabbi Simeon ben Chalapha said, A stalk
of mustard-seed was in my field, into which I was wont to
climb, as men are wont to climb into a fig-tree." See Light-
foot and Schoetgen. This may appear to be extravagant ;
and it is probable, that in the case of the three cabes of seed,
there is considerable exaggeration : but if it had not beea
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CCI. 3.
The parable of the leaven. Why
33 IT a Another parable spake he
unto them: The kingdom of heaven
is like unto leaven, which a woman
took, and hid in three b measures of meal, till the
whole was leavened.
34 c All these things spake Jesus unto the mul-
titude in parables ; and without a parable spake he
not unto them :
35 That it might be fulfilled which was spoken
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CCI. 3.
CHAP. XIII. Christ spake to the people in parables.
by the prophet, saying, d I will open
my mouth in parables ; e I will utter
things which have been kept secret
from the foundation of the world.
36 If Then Jesus sent the multitude away, and
went into the house: and his disciples came unto
him, saying, Declare unto us the parable of the
tares of the field.
37 He answered and said unto them, He
a Luke 13. 20. b The word in the Greek is a measure containing about
a peck and a half, minting a little more than a pint. _
usual for this plant to grow to a very large size, such rela-
tions;^ these would not have appeared even in the Talmud;
and the parable of our Lord sufficiently attests the fact.
Some soils being more luxuriant than others, and the climate
much warmer, raise the same plant to a size and perfection
far beyond what a" poorer soil, or a colder climate, can pos-
sibly do. Herodotus says, he has seen wheat and barley in
the country about Babylon, which carried a blade full four
fingers breadth : and that the millet and sesamum grew to an
incredible size. I have myself seen a field of common cab-
bages ij| one of the Norman isles, each of which was from seven
to nine feet in height ; and one in the garden of a friend, which
grew beside an apple-tree, though the latitude of the place is
only about 48°. 13'. North, was fifteen feet high, the stem of
which is yet remaining, (September 1798.) These facts and
several others which might be added, confirm fully the pos-
sibility of what our Lord says of the mustard-tree, however
incredible such things may appear to those who are ac-
quainted only with the productions of northern regions and
cold climates.
Verse 33. The kingdom of heaven is like unto leaven] On
the nature and effects of leaven, see the note on Exod. xii. 8.
As the property of leaven is to change, or assimilate to its own
nature, the mea^l or dough with which it is mixed : so the pro-
perty of the grace of Christ is to change the whole soul into
its own likeness : and God intends that this principle should
continue in the soul till all is leavened, till the whole bear
the image of the heavenly, as it before bore the image of the
earthly. Both these parables are prophetic, and were in-
tended to show, principally, how, from very small be-
ginnings, the Gospel of Christ should pervade all the na-
tions of the world, and fill them with righteousness and true
holiness.
Verse 34. All these things spake Jesus in parables] Christ
descends from divine mysteries to parables, in order to ex-
cite us to raise our minds, from and through .natural things,
to the great God, and the operations of his grace and Spirit.
Divine things cannot be taught to man but through the
Mark 4. 33, 34.-
Psal. 78. 2.-
£ph. 3. 9.
— e Rom.
Col. 1.26.
16. 25, 26. 1 Cor. 2.
medium of earthly things. If God should speak to us in
that language which is peculiar to heaven, clothing those
ideas which angelic minds form, how little should we com-
prehend of the things thus described ? How great is our
privilege in being thus taught ! Heavenly things, in the pa-
rables of Christ, assume to themselves a body, and thus render
themselves palpable.
Verse 35. By the prophet] As the quotation is taken from
Psal. lxxviii. 2. which is attributed to Asaph, he must be the
prophet who is meant in the texl ; and, indeed, he is ex-
pressly called a prophet, 1 Chron. xxv. 2. Several MSS.
have Hc-xiDv ,\Isaiah : but this is a manifest error. Jerom sup-
poses that Asaph was first in the text, and that some ignorant
transcriber, not knowing who this Asaph was, inserted the
word Isaiah; and thus, by attempting to remove an imaginary
error, made a. real one.
Verse 36. Jesus — went into the house: and his disciples
came] Circumstances of this kind should not pass unnoticed :
they are instructive and important. Those who attend only
to the public preaching of the Gospel of God, are not likely
to understand fully the mysteries of the kingdom of heaven.
To understand clearly the purport of the divine message, a
man must come to God by frequent, fervent, secret prayer.
It is thus that the word of God sinks into the heart, is watered,
and brings forth much fruit.
Declare unto us (jp^xo-a, explain,') to us the parable of the
tares of the field.] To what has already been spoken on this
parable, the following general exposition may be deemed a
necessary appendage :
I. What is the cause of evil in the world ?
1. We must allow, that God, who is infinite in holiness, pu-
rity, and goodness, could not have done it. Nothing can pro-
duce what is not in itself This is a maxim which every man
subscribes to : God then could not have produced sin, foras-
much as his nature is infinite goodness and holiness. He made
man at first in his own image, a transcript of his own purity ;
and since sin entered into the world, He has done every thing
consistent with his own perfections, and the freedom of the
s
The explanation of the parable
ST. MATTHEW.
that soweth the good seed is the Son
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An. oiymp. ot man ;
_^i±_ 38 aThe
field is the world; the
seed are the children of the kingdom ;
but the tares are b the children of the wicked
good
one ;
39 The enemy that sowed them is the devil;
c the harvest is the end of the world ; and the
reapers are the angels.
40 As therefore the
tares are gathered and
a Ch. 24 14. & 28. 19. Mark 16. 15, 20. Luke 24. 47. Rom. 10. 18.
Col. 1. 6. b Gen. 3. 13. John 8. 44. Acts 13. 10. 1 John 3. 8.
c Joel 3. 13. Rev. 14. 15.
human mind, to drive it out; and to make and keep man
holy.
2. After a thousand volumes are written on the origin of
evil, we shall just know as much of it as Christ has told us
here — An enemy hath done it; and this enemy is the devil,
verse 39.
1. This enemy is represented as a deceitful enemy : a
friend in appearance, soliciting to sin, by pleasure, honour,
riches, &c.
2. A vigilant enemy. While men sleep, he watches, ver. 25.
3. A hidden or secret enemy. After having sown his seed,
he disappears, ver. 25. Did he appear as himself, few would
receive solicitations to sin ; but he is seldom discovered in
evil thoughts, unholy desires, flattering discourses, bad books,
&c.
II. IVhy was evil permitted to enter into the world ?
1. There are doubtless sufficient reasons in the Divine
Mind for its permission ; which, connected with his infinite
essence, and extending to eternity, are not only unfathom-
able by us, but also, from their nature, incommunicable to
men.
2. But it may be justly said, that hereby many attributes
of the Divine Nature become manifest, which otherwise could
not have been known ; such as mercy, compassion, long-suffer-
ing, &c. All of which endear the Deity to men, and perfect
the felicity of those who are saved.
III. But why does he suffer this mixture of the good and
bad seed now ?
L Because of the necessary dependence of one part of the
creation on the other. Were the wicked all rooted up, so-
ciety must fail — the earth be nearly desolated — noxious things
greatly multiplied — and the small remnant of the godly, not
being able to stand against the onsets of wild beasts, &c.
must soon be extirpated, and then adieu to the economy of
grace.
?.. Did not the wicked exist, there would be no room for
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CCI. 3.
of the tares and the wheat.
burned in the fire ; so shall it be in the
end of this world.
41 The Son of man shall send forth
his angels, d and they shall gather out of his
kingdom all e things that offend, and them which
do iniquity ;
42 f And shall cast them into a furnace of
fire : g there shall be wailing and gnashing of
teeth.
43 h Then shall the righteous shine forth as
d Ch. 18.
7.
2 Pet.
2. 1
, 2-
e
Or
, scandals. -
fCh
3.
12
Rev.
19.
20.
&20. 10.—
— g
Ch. 8.
12.
Ver.
50.
-h Dan. 12
3.
Wisd.
3.
7. 1 Cor.
15.
42, 43, 58.
the exercise of many of the graces of the Spirit, on which our
spiritual perfection greatly depends.
3. Nor could the grace of God be so manifest in supporting
and saving the righteous ; and consequently could not have
that honour which now it justly claims.
4. Were not this evil tolerated, how could the wicked be
converted ? the bastard wheat, by being transplanted to a
better soil, may become good wheat ; so sinners may be en-
grafted in Christ, and become sons of God through Taith in
his name ; for the long-suffering of God leads multitudes to
repentance.
IV. Observe the end of the present state of things :
1. The wicked shall be punished, and the righteous re-
warded.
The wicked are termed bastard wheat — the children of the
wicked one, ver. 38. the very seed of the serpent.
Observe the place in which the wicked shall be punished, —
a furnace. The instrument of this punishment, fire. This
is an allusion to a punishment inflicted only on those supposed
to be the very worst of criminals. See Dan. iii. 6. They were
cast into a burning fiery furnace. The effect of it, despair ;
weeping, wailing, and gnashing of teeth, ver. 42.
2. Observe the character and state of the righteous ;
1. They are the children of the kingdom, a. seed of God's
sowing, ver. 38.
2. As to their persons, they shall be like the sun.
3. The place of their felicity shall be the kingdom of
heaven: and, v
4. The object of it, God in the relation of Father, ver. 43.
This is a reference to Dan. xii. 2, 3.
Some learned men are of opinion, that the whole of this
parable refers to the Jewish state and people ; and that the
words wHTtXtio, rov miave?, which are commonly translated the
end of the world, should be rendered the end of the age, viz.
the end of the Jewish polity. That the words have this mean-
ing in other places, there can be no doubt ; and this may be
The parables of the hidden CHAP
a. m. 4031. the sun in the kingdom of their
A D 27. "-»~ o
An. oiymp. Father. a Who hath ears to hear, let
CCI. 3.
him hear.
44 I Again, the kingdom of heavea is like unto
treasure hid in a field ; the which when a man
hath found, he hideth, and for joy thereof goeth
» Ver. 9.-
-" Phil. 3. 7, 8.
their primary meaning here ; but there are other matters in
the parable which agree far better with the consummation of
all things, than with the end of the Jewish dispensation and
polity. See on Mark iv. 29.
Verse 44. The kingdom of heaven is like unto treasure hid
in a Jield] itm-avpv Kitpvuiisva, to a hidden treasure. We are
not to Jmagin,e flnat the treasure here mentioned, and to which
th%ft«pel safvgjto isjhkened, means $pot or chest of money
hidden in the ^Sl, bu#raHier a gold or silver mine, which
he who found out, could not get at, or work, without turning
up the field, and for this purpose he bought it. Mr. Wake-
field's observation is very just ; "There is no sense in the
purchase of a field for a pot of money, which he might have
carried away with him very readily, and as honestly too, as by
overreaching the owner by an unjust purchase."
He hideth— i. e. he kept secret, told the discovery to no
person, till he had bought the field. From this view of the
subject, the translation of this verse, given above, will appear
proper — a hidden treasure, when applied to a rich mine, is
more proper than a treasure hid, which applies better to a
pot of money deposited there, which I suppose was our trans-
lator's opinion : — and kept secret, or concealed, will apply bet-
ter to the subject of his discovery till he made the purchase,
than hideth, for which there could be no occasion, when
the pot was already hidden^ and the place known only to
himself.
Our Lord's meaning seems to be this.
The kingdom of heaven, — the salvation provided by the
Gospel — is like a treasure — something of inestimable worth —
hidden in a field ; it is a rich mine, the veins of which run
in all directions in the sacred Scriptures ; therefore, the Jield
must be dug up, the records of salvation diligently and care-
fully turned over, and searched. Which, when a man hath
found — when a sinner is convinced that the promise of life
eternal is to him ; he kept secret — pondered the matter deeply
in his heart; he examines the preciousness of the treasure,
and counts the cost of purchase ; for joy thereof— finding that
this salvation is just what his needy soul requires, and what
will make him presently and eternally happy, went and sold
all that he had— renounces his sins, abandons his evil com-
panions, and relinquishes all hope of salvation, through his
own righteousness; and purchased that field— not merely
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CCI. 3.
. XIII. treasure, and costly pearl.
and b selleth all that he hath, and
c buyeth that field.
45 5 Again, the kingdom of heaven
is like unto a merchant man, seeking goodly
pearls :
46 Who, when he had found A one pearl of
c Isai. 55. I. Rev. 3. 18. d Prov. 2. 4. &3. 14, 15. &8. 10, 19.
bought the book for the sake of the salvation it described,
[but by the blood of the covenant, buys gold tried in the fire,
i white raiment, &c. ; in a word, pardon and. purity, which he
receives from God for the sake of Jesus. We should consider
the salvation of God, 1. As our only treasure, and value it
above all the riches in the world. 2. Search for it in the
i Scriptures, till we fully understand its worth and excellence.
I 3. Deeply ponder it in the secret of our souls. 4. Part with
j all we have in order to get it. 5. Place our whole joy and
felicity in it ; and, 6. Be always convinced that it must be
bought, and that no price is accepted for. it but the blood of
the covenant ; the sufferings and death of our only Lord and
Saviour Jesus Christ.
Verse 45. A merchant man, seeking goodly pearls\ A story
very like this is found in the Talrnudical Tract Shabbath : " Jo-
seph, who sanctified the Sabbath, had a very rich neighbour ;
the Chaldeans said, All the riches of this man shall come to
Joseph, who sanctifies the Sabbath. To prevent this, the rich
man went and sold all that he had, and bought a pearl, and
went aboard of a ship ; but the wind carried the pearl away,
it fell into the sea, and was swallowed by a fish. This fish was
caught, and the day before the Sabbath it was brought into the
market, and they proclaimed, Who wishes to buy this fish ?
The people said, Carry it to Joseph, the sanctifier of the Sab-
bath, who is accustomed to buy things of great value. They
carried it to him, and he bought it, and when he cut it up he
found the pearl, and sold it for thirteen pounds weight of
golden Denarii !" From some tradition of this kind our Lord
might have borrowed the simile in this parable.
The meaning of this parable is the same with the other ;
and both were spoken to impress more forcibly this great truth
on the souls of the people : eternal salvation from sin and its
consequences, is the supreme good of man, should be sought
after above all things, and prized beyond all that God has
made. Those merchants who compass sea and land for tempo-
ral gain, condemn the slothfulness of the majority of those
called Christians, who, though they confess that this salvation
is the most certain, and the most excellent, of all treasures,
yet seek worldly possessions in preference to it ! Alas for him
who expects to find any thing more amiable than God, more
worthy to fill his heart, and more capable of making him
happy.
s 2
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CCI. 3.
The parable of the drag-net,
great price, went and sold all that he
had, and bought it.
47 IT Again, the kingdom of heaven
is like unto a net, that was cast into the sea, and
* gathered of every kind :
48 Which, when it was full, they drew to shore,
and sat down, and gathered the good into vessels,
but cast the bad away.
49 So shall it be at the end of the world : the
angels shall come forth, and b sever the wicked
from among the just,
ST. MATTHEW.
50 c And shall cast them
>■ Ch. 22. 10. b Ch. 25. 32.
Verse 47. Is like unto a net] Ji drag-net. This is the proper
meaning of 2<*y»v»), which the Latins translate verriculum, a
sweep-net, Quod in aquam jacitur ad pisces comprehendendos ;
imprimis, cajus usus est extrahendis its a /undo. Martinics.
Which is cast into the water to catch fish, and the particular
use of which is to drag them up from the bottom. As this is
dragged along it keeps gathering all in its way, both good and
bad, small and great ; and when it is brought to the shore,
those which are proper for use are preserved, and those which
are not, are either destroyed or thrown back into the water.
By the net may be understood the preaching of the Gospel
of the kingdom, which keeps drawing men into the profession
of Christianity, and into the fellowship of the visible Church
of Christ : by the sea may be represented that abyss of sin,
error, ignorance, and wickedness, in which men live, and out
of which they are drawn by the truth and Spirit of God, who
cordially close in with the offers of salvation made to them in
♦he preaching of the Gospel.
By drawing to shore may be represented the consummation
of all things, see ver. 49. when a proper distinction shall be
made between those who served God, and those who served
him not : for many shall doubtless be found who shall bear the
name without the nature of Christ. By picking out the good,
and throwing away the bad, ver. 48. is meant that separation
which God shall make between false and true professors, cast-
ing the former into hell, and bringing the latter to heaven.
Instead of roc, x.a,Xx, the good, the Cod. Bezae, and five copies
of the old antehieronimian, or Itala version, read rot x«AA/o-t«,
the best, the very best : — every reader would naturally hope that
this is not the true reading, or that it is not to be understood
literally, as it seems to intimate that only the very best shall
be at last saved.
It is probable that this parable also refers, in its primary
meaning, to the Jewish state, and that when Christ should
come to judge and destroy them by the Roman power, the
genuine followers of Christ only should escape, and the rest be
and its explanation.
into the
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A. D. 27.
furnace of fire : there shall be wailing An! 6\ymv.
and gnashing of teeth. '—
51 Jesus saith unto
stood all these things
them, Have ye under-
? They say unto him,
Yea, Lord.
52 Then said he unto them, Therefore every
scribe which is instructed unto the kingdom of
heaven is like unto a man that is a householder,
which bringeth forth out of his treasure
new and old.
ll things
e Ver. 42. « Cant. 7. 13.
overwhelmed with the general destruction. See chanftxxLv.
ver. 30, &c. ♦ A ' T|p
Verse 50. Into the furnace of fire] See the note on
chap. viii. ver. 12.
Verse 51. Have ye understood all these things?] Divine
truths must not be lightly passed over. — Our Lord's question
here, shows them to be matters of the utmost weight and im-
portance ; and that they should be considered again and again,
till they be thoroughly understood.
Verse 52. Every scribe] Minister of Christ — who is in-
structed— taught of God : in the kingdom of heaven — in the
mysteries of the Gospel of Christ ; — out of his treasury — his
granary, or storehouse, things new and old — a Jewish phrase
for great plenty. A small degree of knowledge is not sufficient
for a preacher of the Gospel. The Sacred Writings should be
his treasure, and he should properly understand them. His
knowledge does not consist in being furnished with a great
variety of human learning, (though of this he should acquire
as much as he can ;) but his knowledge consists in being well
instructed in the things concerning the kingdom of heaven,
and the art of conducting men thither. Again, it is not
enough for a man to have these advantages in possession : he
must bring them forth, and distribute them abroad. A good
pastor will not, like a miser, keep these things to himself to
please his fancy ; nor like a merchant, traffic with them, to
enrich himself, but like a bountiful father or householder, dis-
tribute them with a liberal though judicious hand, for the
comfort and support of the whole heavenly family.
A preacher whose mind is well stored with divine truths,
and who has a sound judgment, will suit his discourses to the
circumstances and states of his hearers. He who preaches the
same sermon to every congregation, gives the fullest proof that
however well he may speak, he is not a scribe who is in-
structed in the kingdom of heaven. Some have thought that
old and new things here, which imply the produce of the
past, and the produce of the present year, may also refer to
Christ preaches among his own
53 f And it
that
a. m. 403i. 53 f And it came to pass,
Ancciy3P' when Jesus had finished these parables,
he departed thence.
54 a And when he was come into his own
country, he taught them in their synagogue,
insomuch that they were astonished, and said,
Whence hath this man this wisdom, and these
mighty works ?
55 b Is not this the carpenter's son ? is not his
mother called Mary ? and c his brethren, d James,
CHAP. XIII. countrymen, and is rejected by (hem.
and Joses, and Simon, and Judas? V^d4^
56 And his sisters, are they not all AlJ;c<jly™p"
with us ? Whence then hath this man
all these things? ,
» Ch. 2. 23. Mark 6. 1. Luke 4. 16, 23. b Isai. 49. 7. Mark 6. 3.
Luke 3. 23. John 6. 42.
the old and new covenants — a proper knowledge of the Old
Testament Scriptures, and of the doctrines of Christ as con-
tained in the New. No man can properly understand the
Old Testament but through the medium of the New, nor can
the New be so forcibly or successfully applied to the conscience
of a sinner, as through the medium of the Old. The law is
still a schoolmaster to lead men to Christ — by it is the know-
ledge of sin, and without it, there can be no conviction — where
it ends, the Gospel begins, as by the Gospel alone is salvation
from sin. See the whole of the comment on the Pentateuch.
Verse 54. And when he was come into his own country]
Probably Nazareth, where his parents lived, and where he
had continued till his thirtieth year, though it appears he had
a lodging in Peter's house, at Capernaum.
They were astonished] It appears hence, that our blessed
Lord had lived in obscurity all the time above specified ; for
his countrymen appear not to have heard his doctrines, nor
seen his miracles until now. It is a melancholy truth, that
those who should know Christ best, are often the most igno-
rant, of himself, the doctrines of his word, and the operations
of his Spirit.
Verse 55. Is not this the carpenter's so?i ?~\ Seven copies of
the old Itala have, Is not this the son of Joseph the carpenter?
But it is likely our Lord, during the thirty years of his abode
at Nazareth, wrought at the same trade with Joseph : and
perhaps this is what is intended, Luke ii. 51. He went down
with them (his parents) to Nazareth, and was subject unto
them. An honest trade is no discredit to any man. — He who
spends his time in idleness, is fit for any business in which the
devil chooses to employ him.
Is not his mother — Mary, and his brethren James, &c] This
insulting question seems to intimate, that our Lord's family
was a very obscure one ; and that they were of small repute
among their neighbours, except for their piety.
It is possible that brethren and sisters may mean here near
relations, as the words are used among the Hebrews in this
latitude of meaning ; but 1 confess it does not appear to me
57 And they e were offended in him. But
Jesus said unto them, f A prophet is not with-
out honour, save in his own country and in his
own house.
,58 And g he did not many mighty works there,
because of their unbelief.
c Ch.
3.— d Mark 15. 40. '
John 4. 44.-
Ch. 11.6. Mark 6. 3, 4.-
— s Mark 6. 5, 6.
Luke 4. 24.
likely. Why should the children of another family be brought
in here to share a reproach, which it is evident was designed
for Joseph the carpenter, Mary his wife, Jesus their son, and
their other children ? Prejudice apart, would not any person
of plain common sense suppose, from this account, that these
were the children of Joseph and Mary, and the brothers and
sisters of our Lord, according to the Jlesh. It seems odd that
this should be doubted ; but through an unaccountable pre-
judice, Papists and Protestants are determined to maintain, as
a doctrine, that on which the Scriptures are totally silent, viz.
the perpetual virginity of the mother of our Lord. See ch. i.
ver. 25.
Verse 57. And they were offended in him.] They took of-
fence at him, trx.a.iS'xXi&Ta it xvru, making the meanness of
his family the reason why they would not receive him as a
prophet, though they were astonished at his wisdom, and at
his miracles, ver. 54. So their pride and their envy were the
causes of their destruction.
A prophet is not without honour] This seems to have been
a proverbial mode of speech, generally true, but not without
some exceptions. The apparent meanness of our Lord was one
pretence why they rejected him ; and yet, God manifested
in the Jlesh, humbling himself to the condition of a servant, and
to the death of the cross, is the only foundation for the salva-
tion of a lost world. Perhaps ourJLord means, by prophet, in
this place, himself alone ; as if he had said, My ministry is
more generally reputed, and my doctrine better received, in
any other part of the land than in my own country, among my
own relatives ; because, knowing the obscurity of my birth,
they can scarcely suppose that I have these things from heaven.
Verse 58. And he did not many mighty works there, because of
their unbelief .] Avvetpeis, miracles. So the word is used, ch. vii.
22. xi. 20. Acts xix. 11.1 Cor. xii. 28. Gal. hi. 5. Heb. ii. 4.
The Septuagint translates bn rsMiiSi niphleoth el, the miracu-
lous works of God, by 2~v*cifiir tcvgitt.
Unbelief and contempt drive Christ out of the heart, as
they did out of his own country. Faith seems to put tbe
Dissertation on parables,
ST. MATTHEW.
fables, similitudes, 8{t
almighty power of God into the hands of men ; whereas
■unbelief appears to tie up even the hands of the Almighty.
A man, generally speaking, can do but little good among
his relatives, because it is difficult for them to look with the
eyes of faith upon one whom they have been accustomed to
behold with the eyes of the flesh. — Qj/esnel..
A DISSERTATION ON THE NATURE AND t'SE OF PARABOLICAL
WRITING.
As parables occupy so distinguished a place in the Old and
New Testaments, especially in the latter, and as the most im-
portant information relative to the nature of God, the eco-
nomy of heaven, the state of separate spirits, the punishment
of the wicked, the beatification of the godly, and the doctrines
of salvation, is conveyed to mankind in parables, it becomes
a matter of the utmost importance, fully to understand their
nature and their use.
The word Parable we have from the Greek TlxgdjioXvi,
which comes either from na^a. near, and Qa.xxo> I cast or put,
or ■xu^xQuXXeiv to compare, properly different things together,
so as to discover their relations and similarity ; in order to
which, the things to be compared are placed or put together,
or near to each other, that by a close inspection of both, the re-
lations and likenesses may be the more accurately ascertained.
Parable and proverb are called in Hebrew hu/D mashal,
from bwn mashal, to govern or rule, either because the para-
bolic and proverbial mode of instruction was of general use,
and bad a sort of universal precedency, which we know was
the case among the Hebrews ; or because a parable or pro-
verb was the chief or principal illustrative point in the dis-
course. Hence we may discover the proper meaning of a
proverb — it is a word or saying, forming a maxim for the
government and regulation of a man's conduct in domestic,
civil, religious, or political life.
Parable has been generally defined, " A comparison or
similitude, in which one thing is compared with another,
especially spiritual things with natural, by which means these
spiritual things are better understood, and make a deeper im-
pression on the attentive mind." This definition is pretty cor-
rect, especially in reference to the parables of our blessed
Lord. — Or parable may be more generally defined, " A repre-
sentation of any matter accommodated in the way of similitude
to the real subject, in order to delineate its different parts
with the greater force and perspicuity." This definition is ap-
plicable to parables in their more general and extended sense.
The method of conveying instruction by parables or moral
fictions, sometimes in the form of similitudes, allegories, fables,
or apologues, was very common, and in high esteem among
all ancient nations : but the Asiatics used it most frequently,
and brought it to a higher degree of perfection than any other
people on the earth. The despotic and tyrannical nature of
their government led them often to make use of this method.
Reproof and censure, which it might not on many occasions
be expedient or safe to deliver in explicit language, and which
might exasperate, when too plainly spoken, rather than cor-
rect, could be conveyed with delicacy and success under the
disguise of parable. Even to the present time, information;
concerning grievances, oppressive acts of government, &c. is
conveyed to the despotic Asiatic rulers, under the guise of
parable. An ancient instance of this we find in the reproof
conveyed to the heart of David by the prophet Nathan, in the
parable of the poor man's ewe lamb.
Persons thus addressed, not perceiving at first the relation
under this artificial form, to be directed against themselves
lost sight of their selfishness and prejudices, and were fre-
quently induced, by their unsuspecting replies, to acknow-
ledge the justice of the reprehension, and to pronounce the
condemnation of their conduct, from their own mouth • as in
the case of David above referred to. This therefore was one
important use of this mode of instruction.
Though fable, similitude, and parable are nearly of the same
nature, and have been indifferently applied to the same pur-
poses ; yet it may not be amiss to examine the meaning of
each distinctly.
Similitude implies a proper resemblance between two sub-
jects, the one well known, the other not at all, or less known ;
the leading properties of the one serving clearly to illustrate
those of the other. Five rules have been given by the an-
cients, for the regulation of similitudes.
1. The first is, that the similitude must be clearer than the
subject it is brought to illustrate.
2. That it be not in general derived from common or well
known things, which are in themselves uninteresting; as it is
well known, the more novelty a thing possesses, the more it
is calculated to excite the attention and impress the mind.
3. It should not be false in itself, as in this case the mind
revolts not only against the thing itself, but against the con-
clusion drawn from it. On this rule I shall take the liberty
of making the following observations : Several of the ancients
illustrated and endeavoured to prove the truth and certainty
of the resurrection, by the history of the phoenix, a bird sup-
posed to be produced in Arabia, once in one hundred years ;
there never being more than one at a time. It is reported,
that when this bird finds its end approaching, it builds itself
a nest of the most fragrant spices and aromatic plants, which
being set on fire by the rays of the sun, the bird is con-
sumed in it ; but from its ashes a worm or grub is formed,
out of which another phoenix, in process of time, arises ;
others say that it dies in the nest, and a grub is formed out
of the marrow of its bones. Both these relations are equally
untrue. Herodotus, Dion Cassias, Tacitus, and Pliny, mention
this fabulous animal ; and I have met with this account
seriously produced by Clemens Alexandrinus, and other
Christian fathers, to prove the resurrection of the body.
Now it is well known no such bird ever did, or ever could
exist ; that the supposed fact is impossible, and that the conclu-
sion d*awn from it, is not only not solid and convincing, but
absurd, iecause the premises are all false. The same objectioaa
Dissertation on parables,
CHAP. XIII.
would lie against a similitude which is dubious in its nature ;
because if it be brought to enforce conviction, and impress
truth, this is impossible ; as the conclusion must rest on the
premises. If, then, the premises be dubious, the conclusion
will be uncertain ; and consequently, the hesitancy of the
mind must necessarily continue.
In like manner, the similitude must be useless if it be
absurd ,■ for as soon as the mind perceives this, it becomes
armed both against the similitude and the subject it was in-
tended to illustrate or prove.
4. A fourth rule of similitude is, that the mind should
gain real information, and useful knowledge from it. Let
the similitude be ever so true, clear, and correct ; yet if it
convey no more information than was before known, it is
useless ; and the time is lost which was employed in pro
posing it.
5. It should be calculated to make deep impressions on
the mind, by leaving such images on the imagination as may
become, in all cases to which they apply, motives of conduct.
As many preachers and public speakers delight in the use of
similitudes, I thought it necessary to make these observations
on the subject, that we might be preserved from copying
bad examples, or, that if we followed the custom at all, we
might make it truly useful, by subjecting it to its proper
rules.
Fable is very nearly allied to similitude and parable, and
has been applied exactly in the same way, to convey lessons
of moral instruction by pleasing images and interesting dia-
logue.
But fable, in its nature, differs widely frGm the others.
Every subject of inanimate creation may be employed by
similitude and parable; but the grand subjects in fable are
borrowed from the animate and rational creation only. Of
this sort are the Hceiopades, commonly called the Fables of Pil-
vay, written originally in Sanscrit, the oldest fables, probably,
in the world ; and the fables of Lockman, the Arabian JEsop.
In all these, human actions, speech, and intelligence, are
transferred to brute and irrational animals.
Though the former methods have been long, often, and
successfully used to convey miscellaneous instruction ; yet the
-parabolic method has been chiefly employed to illustrate
divine subjects, and to convey instruction to the heart on
those matters which concern the salvation of the soul.
The most important truths are by our Lord conveyed both
to the disciples and to the multitude in parables : not that
they might not be discovered, but that they might be sought
•earnestly after. In this, our Lord, who was well acquainted
with all the springs and secret movements of human nature,
consulted a well-known propensity of the mind, which leads
a person always to esteem that most which is, or appears to be,
a discovery of his own. Christ speaks a parable, and in it gives
a clue by which we may discover the will of God. He that
loves his soul's prosperity, takes up the thread, and guided by
it through all the labyrinth of error, he safely arrm : at the
fables, similitudes, &c.
fountain of truth. We must not, however, suppose that the
word parable always conveys the same meaning: I have
taken some pains on this subject, and if 1 mistake not, J
find the word has the ten following significations in Scrip-
ture:
1. It means a simple comparison, (as I have already noted
when defining the Greek word.) Which comparison is in-
tended to show the relation between two dissimilar things ;
or, how one fact or circumstance may be fitly introduced to
illustrate and explain another. Such is that comparison of
our Lord, between the state of the Jewish nation, and that of
the world in the days of Noah, mentioned Matt. xxiv. 32 — 38.
2. It signifies an obscure similitude, such as that mentioned
Matt. xv. 13 — 15. where the whole system of Pharisaism,
with all its secular and spiritual influence, is represented
under the notion of a plantation not planted by God, and
which was shortly to be rooted up.
3. A simple allegory where one thing is represented by
another, the leading circumstances and principal design of
that one, being produced to illustrate and explain the design
and leading circumstances of the other. Such is our Lord's
parable concerning those invited to a marriage supper ; of
the sower — tares and wheat — grain of mustard-seed — leaven
— hidden treasure — precious pearl — drag-net, &c. contained
in the preceding chapter, Matt. xiii.
4. A maxim, or wise sentence, to direct and govern a man in
civil or religious life. In this sense we have already seen the
Hebrew word Wd mashal employed. In 1 Kings iv. 32. we are
informed, that Solomon spoke 3000 of this kind of parables
or proverbs ; and in this sense the original word is frequently
used.
5. It means a by-word, or proverb of reproach; such God
threatened to make the disobedient Jewish people. — See
2 Chron. vii. 20. I will pluck them up by the roots out of my
land — and this house I will cast out of my sight, and will make
it a proverb and a by-word among all nations, where the
original word for proverb is Sb'D mashal. Such we may
conceive the following to be : As rebellious as Corah-~- as
covetous as Judas — as wicked as the Jews — as bad as the devil.
In all which parables or proverbs, respect should be paid to
the similitude between the object of comparison, and the
thing with which it is compared. — In this sense it is used
Psalm xliv. 14. lxix. 11. Jerem. xxiv. 9.
6. As parables, proverbs, and useful maxims for the regu-
lation of life, and instruction in righteousness, had, before
the Babylonish captivity, lost all their power and influence
among the wicked Jews ; so they were generally disregarded,
and those who made use of them, became objects of reproach
and contempt ; hence, parable, at that time at least, was used
to signify a frivolous uninteresting discourse. In this sense
alone, I suppose the word to be used, Ezek. xx. 49. " Then
1 said, Ah Lord God ! They say of me, Doth he not speak
parables ?" i. e. he delivers frivolous discourses, of no weight
or importance.
Dissertation on parables,
ST. MATTHEW.
fables, similitudes, fyc
7. It means a simple proverb or adage, where neither com-
parison nor similitude was intended: such as that mentioned
by our Lord, Luke iv. 23. " And he said, Ye will surely say
unto me this proverb, tjjv irȤxpokw rat/r^this parable, Phy-
sician, heal thyself.'''' In this, neither comparison nor likeness
is'intended. The same kind of a proverb is found Luke vi.
39. " Can the blind lead the blind," &c.
8. It means a type, illustration, or representation. See
Heb. ix. 9. where the first tabernacle is said to have been a
figure, Trctgxpohv, a parable, for the time then present; i. e.
a thing which, from the peculiar use to which it was appro-
priated, shadowed forth or represented the human body of
our Lord, and the Christian church which he should es-
tablish.
9. It means a daring exploit, an unusual and severe trial,
or a case of imminent danger and jeopardy. In these senses
it is used by some of the best and most correct Greek writers,
such as Polybius and Xenophon ; and by the best Greek Lexi-
cographers, such as Hesychius and Suidas : with whom ttx^x-
(ioXof signifies a daring, bold, rash person ; and vctgctjiabx,
things extremely dangerous. In this sense the verb is evidently
used 2 Mac. xiv. 38. where it is said, that Razis, one of the
Jewish elders, did " boldly jeopard (7r«^a/3e/3A»^.fva?) his body
and life with all vehemency, for the religion of the Jews."
I know no place in the Sacred Writings, in which it has this
sense, unless it be in Heb. xi. 19. where, speaking of the in
tended sacrifice of Isaac, and his rescue, Abraham is said to
have rescued him from the most imminent death, ev irctgct-
fioXy, which we translate, in a figure. Now, if we may sup-
pose that the death here referred to, is not that metaphorical
death implied in the deadness of Sarah's womb, and the su-
perannuation of Abraham, but the imminent death to which
he was exposed when Abraham drew his knife to slay his son,
Gen. xxii. 10. and was only prevented by the sudden and
miraculous interposition of God ; then it is probable, that the
word here has the above meaning, which, I must own, I think
likely ; if so, the text may be read thus : " By faith Abra-
ham, when he was tried, offered up Isaac : of whom it was
said, In Isaac shall thy seed be called; accounting that God
was able to raise him up even from the dead, from whence
he received him, jv ■n-ct^a.fioXti, he being in the most imminent
danger of losing his life."
10. It signifies a very ancient and obscure prophecy, Psal.
xlix. 4. / will incline mine ear to a parable : I will open my
dark saying upon the harp. Likewise in Psal. lxxviii. I will
open my mouth in a parable : I will utter dark sayings of old.
Probably this kind of dark, ancient, enigmatical prophecy,
is what is spoken of Prov. i. 6. To understand a proverb (or
parable) and the interpretation ; the words of the wise and
iheir dark sayings. Now a proverb, in the common accepta-
tion of that word, is neither dark, nor requires any particu-
lar interpretation ; it being a plain maxim, easy to be under-
stood by the mass of the people, for whose instruction it is
chiefly designed. But parable, in this sense, evidently refers
to the ancient prophecies, which were delivered concerning
Christ and the nature of his kingdom. And to this very sub-
ject, the words are applied and quoted by the Evangelist
Matthew in the preceding chapter, (xiii. 35.)
Having traced the word parable through its different mean-
ings in the Sacred Writings, it may be now necessary to in-
quire for what purpose our blessed Lord used that mode of
speech so frequently : as many have supposed from his own
words, Matt. xiii. 11 — 13. that he addressed the people in
parables, merely that they might not understand. To you,
said he, addressing his disciples, it is given to know the mys-
teries of the kingdom of heaven, but to them it is not given :
therefore I speak to them in parables, he. New, to do justice
to this passage, we must observe, that by mysteries here, we
are to understand not only things concerning the scheme of
salvation which had not been as yet fully revealed ; but alsoJhe
prophetic declarations concerning the future state of the Chris-
tian church, as they are signified by the different parables
mentioned in the succeeding parts of the chapter. It was
not given to them to know the purport and design of these
things : " Tliey," said our Lord, " are gross of heart :" they
are earthly and sensual, and do not improve the light they
have received ; so that when many of them might have been
preachers of this truth to others, they are found destitute of
salvation themselves, notwithstanding the means of it were
all within their power: but, said he, " to you it is given:"
because 1 have appointed you, not only to be the first preach-
ers of the Gospel to sinners, but also the persons who shall
transmit accounts of all these things to posterity. The know-
ledge of these mysteries, in thefirst instance, could be given
only to a few ; but when these faithfully wrote and published
what they had heard and seen unto the world, then the science
of salvation being fully revealed, was addressed to all.
From ver. 17. of the same chapter we learn, that many
prophets and righteous men had desired to see and hear these
things, but had not that privilege : to them it was not given :
not because God designed to exclude them from salvation, but
because He who knew all things, knew either that they were
not proper persons ; or, that that was nut the proper time :
for the choice of the persons by whom, and the choice of
the time in which it is most proper to reveal divine things,
must ever rest with the all-wise God.
But it is not intimated that our Lord spoke to the Jews in
parables, that they might not understand : the very reverse,
I think, is plainly intended. It was to lead them by a fami-
liar and appropriate mode of instruction, into the knowledge
of God, and the interests of their souls. I speak to them,
said, he in parables, i. e. natural representations of spiritual
truths ; that they might be allured to inquire, and to find
out the spirit which was hidden under the letter. Because,
said he, seeing the miracles which I have wrought, they see
not, i. e. the end for which I have wrought them. And
hearing my doctrines, they hear not, so as to profit by what is
spoken : neither do they understand, »vS~e <rvviavw, they do no'
Herod hears of the
CHAP. XIV.
fame of Christ.
lay their hearts to it, so as to consider it with that deep
attention which such momentous truths required. But that
they might not continue in their ignorance, and die in their
sins, he adds parable to parable, to make the whole science
of salvation as plain and as intelligible as possible. Is not
this obviously our Lord's meaning? Who that is not most
miserably warped and begloomed by some Jewish exclusive
system of salvation, can suppose that the wise, the holy, the
benevolent Christ, would employ his time in speaking enig-
matically to the people, on purpose that they might not
understand what was spoken ? Could the God of truth and
sincerity act thus ? If he had designed that they should
continue in darkness, he might have saved his time and
labour, and not spoken at all, which would have as effectually
answered the same purpose, viz. that of leaving them in
destructive ignorance, as his speaking in such a way as should
render his meaning incomprehensible.
On the whole I conclude, that the grand object of para-
bolical writing is not to conceal the truth, but to convey
information to the hearts of the hearers, in the most concise,
appropriate, impressive, and effectual manner.
In preaching on parables and similitudes, great care should
be taken- to discover their object and design; and these grand
and leading circumstances by which the author illustrates his
subject. There are few, if any parables, whose every cir-
cumstance was designed to apply to the subject, in reference
to which they were proposed. Maimonides, in his Moreh
Nevochim, gives an excellent rule on this head : " Fix it as
a principle," says he, " to attach yourself to the grand ob-
ject of the parable, without attempting to make a particular
application of all the circumstances and terms which it com-
prehends." This shows us, that we should not attempt to
find a spiritual meaning, or pointed reference in all the parts
of the parable, to the subject which it is intended to illus-
trate. And this maxim of Maimonides is the more to be
regarded, because it comes from a person who was perfectly
well acquainted with the subject ; and who lived, if I might
so term it, in the very country of parables, and was best
qualified to decide on their use in the Sacred Writings, and
the proper mode of interpretation. By not attending to this
rule, many have disgraced both themselves and the Scripture.
The most dignified subjects in such hands, have been rendered
contemptible by their injudicious modes of elucidation. See
the notes at the beginning of this chapter.
CHAPTER XIV.
Herod having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, I, 2. A circum-
stantial account of the beheading of John the Baptist, 3; — 12. Five thousand men, besides women and children, fed
with five loaves and two fishes, 13 — 21. The disciples take ship, and Jesus stays behind, and goes privately into a
mountain to pray, 22, 33. A violent storm arises, by lohich the lives of the disciples are endangered, 24. In their
extremity, Jesus appears to them walking upon the water, 25 — 27. Peter, at the command of his Master, leaves the
ship, and walks on the water to meet Christ, 28 — 31. They both enter the ship, and the storm ceases, 32, 33. They
come into the land of Gennesaret, and he heals many diseased people, 34 — 36.
A.M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
AT that time a Herod the tetrarch
heard of the fame of Jesus,
2 And said unto his servants, This
Mark 6. 14. Luke 9. 7.
NOTES ON CHAP. XIV.
Verse 1. Herod the tetrarch'] This was Herod Antipas, the
son of Herod the Great. See the notes on chap. ii. 3. where
an account is given of the Herod family. The word tetrarch,
properly signifies a person who rules over the fourth part of
a country ; but it is taken in a more general sense by the
Jewish writers, meaning sometimes a governor simply, or a
king; see ver. 9. The estates of Herod the Great were not,
at his death, divided into four tetrarchies, but only into
three: one was given by the emperor Augustus to Archelaus;
the second to Herod Antipas, the person in the text ; and the
third to Philip ; all three, sons of Herod the Great,
is John the Baptist; he is risen from
the dead; and therefore mighty works
b do show forth themselves in him.
A.M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
b Or, are wrought by him.
Verse 2. This is John the Baptist] Ov tyu ccTriKi^ocyie-x,
Whom I beheaded. These words are added here by the Co-
dex Beza? and several others, by the Saxon, and five copies
of the Itala. — See the power of conscience ! He is miserable
because he is guilty ; being continually under the dominion
of self-accusation, reproach, and remorse. No need for the
Baptist now : conscience performs the ofike of ten thousand
accusers! But to complete the misery, a guilty conscience
offers no relief from God— points out no salvation from
sin.
He is risen from the dead] From this we may observe,
1. That the resurrection of the dead was a common opinion
T
Account of the beheading
3 f a For Herod had laid hold on
John, and bound him, and put him
in prison for Herodias's sake, his bro-
ther Philip's wife.
4 For John said unto him, b It is not lawful for
thee to have her.
5 And when he would have put him to death,
he feared the multitude, c because they counted
him as a prophet.
6 But when Herod's birthday was kept, the
daughter of Herodias danced d before them, and
pleased Herod.
ST. MATTHEW
a Mark 6. 17. Luke 3. 19, 20.-- — " Lev. 18. 16. & 20. 21.
among the Jews : and 2. that the materiality of the soul
made no part of Herod's creed. Bad and profligate as he
was, it was not deemed by him a thing impossible with God
to raise the dead : and the spirit of the murdered Baptist
had a permanent resurrection in his guilty conscience.
Verse 3. For Herodias's sake] This infamous woman was
the daughter of Aristobulus and Berenice, and grand-daugh-
ter of Herod the Great. Her first marriage was with Herod
Philip, her uncle, by whom she had Salome: some time after,
she left her husband, and lived publicly with Herod Antipas,
her brother-in-law, who had been before married to the
daughter of Aretas, king of Arabia Petraea. As soon as
Aretas understood that Herod had determined to put away
his daughter, he prepared to make war on him : the two
armies met, and that of Herod was cut to pieces by the
Arabians ; and this, Josephus says, was supposed to be a
judgment of God on him for the murder of John the Baptist.
See the account in Josephus, Antiq. lib. xviii. c. 7.
Verse 4. For John said unto him, It is not lawful for thee
to have, her.] Here is an instance of zeal, fidelity, and cou-
rage, highly worthy of imitation. Plainness, mildness, and
modesty, are qualifications necessary to be observed when
we reprove the great. The best service a subject can render
his prince is, to lay before him, in the plainest but most re-
spectful manner, what the law of God requires of him, and
what it forbids. How unutterable must the punishment of
those be, who are chaplains to princes, or great men, and
who either flatter them in their vices, or wink at their sins !
Verse 5. He feared the multitude] Miserable prince ! who
fears more to offend his people, than to sin against his God,
by shedding innocent blood. When a man resists sin only
by the help of human motives, he cannot long defend him-
self.
Verse 6. Herod's birthday] Either the day in which he
was born, or the day on which he began to reign ; for both
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
of John the Baptist,
7 Whereupon he promised with an
oath to give her whatsoever she would
ask.
8 And she, being before instructed of her mo-
ther, said, Give me here. John Baptist's head in a
charger.
9 And the king was sorry: nevertheless for the
oath's sake, and them which sat with him at meat,
he commanded it to be given her.
10 And he sent, and beheaded John in the
prison.
11 And his head was brought in a charger.
c Ch. 21.26. Luke 20. 6.-
-d Gr. in the midsf.
were termed birthdays. See 1 Sam. xiii. 1. and Hos. vii. 5.
The kings of Persia were accustomed to reject no petition
that was preferred to them during the entertainment. See
Herodotus in Calliope, and Esther v. 3.
The daughter — danced] This was Salome, mentioned be-
fore. Danced — by a literal rendering of the saltavit of the
Vulgate in my old MS. of the English Bible, the whole of
this business seems to be treated with sovereign contempt :
for thus says the Translator, Shee leped in the myddle.
Verse 8. Give me here John Baptist's head in a charger.]
The word charger formerly signified a large dish, bowl, or
drinking cup : the Saxon has bifce, a dish, Tindal, a platter ;
any thing is better than charger, which never conveyed much
meaning, and now conveys none. The Evangelist says, she
was instructed before by her mother, to ask the Baptist's
head ? What a most infernal mother, to give such instruc-
tions to her child ! and what a promising daughter to receive
them! What a present for a young lady! the bloody head
of the murdered forerunner of Jesus ! and what a gratifica-
tion for an adulterous wife, and incestuous mother! The
disturber of her illicit pleasures, and the troubler of her
brother-husband's conscience, is no more ! Short, however,
was their glorying ! See on ver. 3.
Verse 9. The king was sorry] He knew John to be a right-
eous man, and at first did many things gladly, which John
told him it was his duty to perform : Mark vi. 20.
Nevertheless for the oath's sake] The oath's, egnxs, — he
had probably sworn again and again — one sin begets many.
And them which sat with him at meat] Who were probably
such as himself, and would have considered it a breach of
honour, if he had not fulfilled his sworn promise : he therefore
commanded it to be given !
Verse 1 1 . His head was — given to the damsel : and she
brought it to her mother.] There is no person so revengeful
as a lascivious woman when reproved and blamed. A preacher
Jesus hearing of it, CHAP
\MD4lf- and given to the damsel; and she
Acc?lj3mp' brought it to her mother.
12 And his disciples came, and took
up the body, and buried it, and went and told
Jesus.
13 If a When Jesus heard of it, he departed
thence by ship into a desert place apart: and
when the people had heard thereof they follow-
ed him on foot out of the cities.
14 And Jesus went forth, and saw a great
XIV
withdraws to the desert.
» Ch. 10. 23. & 12. 15. Mark 6. 32. Luke 9. 10. John 6. 1, 2.
of the Gospel has most to fear from this quarter : — the
first of this profession lost his life for the sake of truth and
chastity; and others, especially those who have any thing to
do with men in power, who are profligates, may learn what they
are to expect in return for a faithful discharge of their duty.
Verse 12. His disciples came and took up the body] The
head was in the possession of Herodias, who, it is probable,
took a diabolic pleasure in viewing that speechless mouth,
which had often been the cause of planting thorns in her
criminal bed ; and in offering indignities to that tongue from
which she could no longer dread a reproof. Her character
justifies every bad conjecture that can well be formed on this
head : and St. Jerome positively says, that when she got it,
she drew out the tongue, and thrust it through with her bod-
kin. On the whole we may observe,
That the diversions of the world, feasting and dancing, are
but too commonly the occasions of sin. After so fatal an
example as this, can we doubt whether balls are not snares
for souls ; destructive of chastity, modesty, and sometimes
even of humanity itself; and a pernicious invention to excite
the most criminal passions ? How many on such occasions have
sacrificed their chastity, and then, to hide their shame, have
stifled the feelings of the human being and the parent, and
by direct or indirect means, have put a period to the inno-
cent offspring of their criminal connexions ! Unhappy mo-
ther, who exposes her daughter to the same shipwreck her-
self has suffered, and makes her own child the instrument
of her lust and revenge ! Behold here, y*e professedly re-
ligious parents, the fruits of what was doubtless called in
those times, elegant breeding and accomplished dancing! Fix
your eyes on that vicious mother, that prostituted daughter,
and especially on that murdered ambassador of God, and then
send your children to genteel boarding-schools, to learn the
accomplishment of dancing ! where the fear of God makes
no part of the education.
Verse 13. When Jesus heard of it, he departed thence"] Had
the blessed Jesus continued in that place, it is probable the
hand of this impure female murderer would have been
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CC1. 3.
multitude, and b was moved with com-
passion towards them, and he healed
their sick.
15 c And when it was evening, his disciples
came to him, saying, This is a desert place,
and the time is now past ; send the multitude
away, that they may go into the villages, and
buy themselves victuals.
16 But Jesus said unto them, They need not
depart ; give ye them to eat.
b Ch. 9. 36. Mark 6. 34. = Mark 6. 35. Luke 9. 12. John 6. 5.
stretched out against him also : he withdrew therefore, not
through fear, but to teach his messengers rather to yield to
the storm, than expose themselves to destruction, where,
from circumstances, the case is evidently hopeless.
The people — followed him on foot] Trefy, or, by land, which
is a common acceptation of the word in the best Greek wri-
ters. See many examples in Kypke.
Verse 14. Jesus — was moved with compassion] Enr%cty%vi<r9-i;,
he was moved with tender compassion, so I think the word
should in general be translated : see the note on chap. ix. 36.
As a verb, it does not appear to have been used by any but
ecclesiastical writers. It always intimates, that motion of the
bowels, accompanied with extreme tenderness and concern, which
is felt at the sight of the miseries of another.
Verse 15. Send the multitude away, that they may go — and
buy] The disciples of Christ are solicitous for the people's
temporal as well as spiritual welfare : and he is not worthy
to be called a minister of Christ, who does not endeavour to
promote both, to the uttermost of his power. The preach-
ing of Christ must have been accompanied with uncommon
power to these people's souls, to have induced them to leave
their homes, to follow him from village to village, for they
could never hear enough ; and to neglect to make use of any
means for the support of their lives, so that they might still
have the privilege of hearing him. When a soul is either
well replenished with the bread of life, or hungry after it,
the necessities of the body are, for the time, little regarded.
Verse 16. They need not depart] He that seeks first the
kingdom of heaven, is sure to have every temporal requisite.
When a man ensures the first, God always takes care to
| throw the other into the bargain. He who has an interest
in Jesus, has in him an inexhaustible treasure of spiritual
and temporal good. Though the means by which man may
help his fellows, have failed, we are not to suppose that the
bounty of God is exhausted. When we are about to give
up all hope of farther supply, the gracious word of Christ
still holds good — They need not depart; give ye them to eat.
Give ye them to eat.] Should we say, Lord, how shall thy poor
T 2
ST. MATTHEW
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CCI." 3.
Five thousand men fed with
1 7 And they say unto him, * We have
here but five loaves, and two fishes.
18 He said, bring them hither to
me.
19 And he commanded the multitude to sit
down on the grass, and took the five loaves and
the two fishes, and looking up to heaven, b he
a John 6. 8, 9. 2 Kings 4. 43. b Ch. 15. 36.
feeble ministering servants feed so many hungry souls as attend
thy word ? Begin, at the command of Jesus —make the attempt
■ — divide what you have — and the bread of God shall be mul-
tiplied in your hands, and all shall eat and be satisfied.
Verse 17. We have here but jive loaves, and twofishes.] When
we are deeply conscious of our own necessities, we shall be
led to depend on Jesus with a firmer faith. God often per-
mits his servants to be brought low, that they may have re-
peated opportunities of proving the kindness and mercy of
their gracious Lord and Master.
Verse 18. Bring them hither to me.] No creature of God
should be considered as good or safe without the blessing of
God in it. If thou have but even a handful of meal and a
few herbs, bring them to Christ by prayer and faith, and he
will make them a sufficiency for thy body, and a sacrament to
thy soul. Let the minister of the Gospel attend also to this
— let him bring all his gifts and graces to his Maker — let him
ever know, that his word can be of no use, unless the bless-
ing of Christ be in it.
Verse 19. And took the Jive loaves, &c] This was the act
of the father of a family among the Jews — his business it was
to take the bread into his hands, and render thanks to God,
before any of the family was permitted to taste of it.
Looking up to heaven] To teach us to acknowledge God
as the supreme Good, and fountain of all excellence.
He blessed] The word God should, I think, be rather
inserted here than the word them, because it does not appear
that it was the loaves which Christ blessed, but that God who
had provided them : and this indeed was the Jewish custom,
not to bless the food, bat the God who gave it. However,
there are others who believe the loaves are meant, and that
he blessed them, in order to multiply them. The Jewish
form of blessing, or what we term grace, before and after
meat, was as follows :
BEFORE MEAT.
: -pan p onS N^ran obiyn f?a irn^K nnx "p-o
Baruc attah Elohinoo melee haolarn hamotse lechem min haarets :
Blessed art thou, our God, king of the universe, who bringest
bread out of the earth!
AFTER MEAT.
: }3jn "-is Nii3 oSiyn ^Sd irrVw -pa
Baruc Elohinoo melee hadlam bore peri hagephen :
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Jive loaves and twojishes
blessed and brake, and gave the loaves
to his disciples, and the disciples to the
multitude.
20 And they did all eat, and were filled : c and
they took up of the fragments that remained
twelve baskets full.
21 And they that had eaten were about five
c Ch3p. 16. 7. Isai. 55. 1. Luke 9. 17.
Blessed be our God, the king of the universe, the creator of the
fruit of the vine !
And brake] We read often in the Scripture of breaking
bread, never of cutting it : because the Jews made their
bread broad and thin like cakes, and to divide such, being
very brittle, there was no need of a knife.
Verse 20. They did all eat, and were filled] Little or much
is the same in the hands of Jesus Christ. — Here was an in-
contestable miracle— five thousand men, besides women and
children, fed with^we cakes and tzvo fishes ! here must have
been a manifest creation of substance — the parts of the bread
were not dilated to make them appear large, nor was there
any delusion in the eating — for they all ate, and were all
filled. Here then is one miracle of our Lord attested by at
least five thousand persons! But did not this creation of
bread prove the unlimited power of Jesus? Undoubtedly;
and nothing less than eternal power and godhead could have
effected it.
They took up — twelve baskets] It was customary for many
of the Jews to carry a basket with them at all times : and
Mr. Wakefield's conjecture here is very reasonable : — " By
the number here particularized, it should seem, that each
Apostle filled his own bread basket." Some think, that the Jews
carried baskets in commemoration of their Egyptian bond-
age, when they were accustomed to carry the clay and
stubble to make the bricks, in a basket that was hung
about their necks. This seems to be what Sidonius Apolli-
naris refers to in the following words, Epist. vii. 6. Ordinis
res est, ut, {dum in allegorica versamur JEgypto) Pharao in-
cedat cum diademate, Israelita cum cophino.
These words of Alcimus Avitus, lib. v. ver. 30. are to the
same effect ;
Servitii longo lassatam pondere plebem,
Oppressos cophinis humeros, attritaque collo.
It appears that a basket about the neck, and a bunch of hay,
were the general characteristic of this long enslaved and op-
pressed people, in the different countries where they so-
journed.
Juvenal also mentions the basket and the hay :
Cum dedit Me locum, cophino fomoque relicto,
Arccenam Judaa tremens mendicat in aurem.
Sat. vi. 54-2,
A. M. mi.
A. D. 27.
An. Olymp.
CCI. 3.
The disciples at sea in a storm. CHAP. XIV.
thousand men, besides women and chil-
dren.
22 IT And straightway Jesus con-
strained his disciples to get into a ship, a and to
go before him unto the other side, while he sent
the multitudes away.
23 b And when he had sent the multitudes
away, he went up into a mountain apart, to
Christ walks on the water.
» Ch. 8. 18. b Mark 6. 46.
A gypsy Jewess whispers in your ear —
Her goods a basket, and old hay her bed,
She strolls, and telling fortunes, gains her bread.
Dryden.
And again, Sat. iii. 13.
Nunc sacri fontis nemus, el delubra locantur
Judazis, quorum cophinus, foznumque supellex.
Now the once hallowed fountain, grove, and fane
Are let to Jews, a wretched wandering train,
Whose wealth is but a basket stuff'd with hay.
Gifford.
The simple reason why the Jews carried baskets with them
appears to be this : — When they went into Gentile countries,
they carried their own provision with them, as they were
afraid of being polluted, by partaking of the meat of hea-
thens. This also obliged them probably to carry hay with
them to sleep on : and it is to this, in all likelihood, that Ju-
venal alludes.
After Jive thousand were fed, twelve times as much, at least,
remained, as the whole multitude at first sat down to! See
the note on Luke ix. 16.
Verse 22. Jesus constrained his disciples to get into a ship]
Either they were afraid to return into the jurisdiction of
Herod, or, they were unwilling to embark without their Lord
and Protector ; and would not enter their boat till Christ had
commanded them to embark.
From this verse it appears that Christ gave some advices
to the multitudes after the departure of his disciples, which
he did not wish them to hear.
Unto the other side] Towards Capernaum, ver. 34. John vi.
16, 17. or Bethsaida, see on Mark vi. 45.
Verse 23. He went up into a mountain apart, to pray] He
whom God has employed in a work of mercy, had need to
return, by prayer, as speedily, to his Maker, as he can, lest he
should be tempted to value himself on account of that in
which he has no merit — for the good that is done upon earth,
the Lord doth it alone. Some make this part of our Lord's
conduct emblematic of the spirit and practice of prayer: and
observe, that the proper dispositions and circumstances for
praying well, are : 1. Retirement from the world. 2. Eleva-
pray: c and when the evening" was a. m. 4031.
O A D 27
come, he was there alone. An. oiym'p.
CCI 3
24 But the ship was now in the midst -—
of the sea, tossed with waves : for the wind was
contrary.
25 And in the fourth watch of the night Jesus
went unto them, walking on the sea.
26 And when the disciples saw him u walking
c John 6. 16. d Job 9. 8,
tion of the heart to God. 3. Solitude. 4. The silence and
quiet of the night. It is certain that in this also Christ has
left us an example, that we should follow his steps. Retire-
ment from the world is often a means of animating, support-
ing, and spiritualizing prayer. Other society should be shut
out, when a soul comes to converse with God.
Verse 24: Tossed with waves] Grievously agitated. This
is the proper meaning of the word /Zcta-tti/tgopevov : but one
MS. reads Sutti<^o/h.svov, plunged under the waves, frequently
covered with them : the waves often breaking over the vessel.
Verse 25. The fourth watch] Anciently the Jews divided
the night into three watches, consisting of four hours each.
The first watch is mentioned, Lam. ii. 19. the second, Judg.
vii. 19. and the third, Exod. xiv. 24. but a fourth watch is
not mentioned in any part of the Old Testament. This
division the Romans had introduced in Judea, as also the
custom of dividing the day into twelve hours : see John xi. 9.
The first watch began at six o'clock in the evening, and
continued till nine ; the second began at nine, and continued
till twelve. The third began at twelve, and continued till
three next morning, and the fourth began at three, and con-
tinued till six. It was therefore between the hours of thret
and six in the morning, that Jesus made this appearance to
his disciples.
Walking on the sea.] Thus suspending the laws of gravita-
tion, was a proper manifestation of unlimited power. Jesus
did this by his own power; therefore Jesus showed forth his
godhead. In this one miracle we may discover three: 1.
Though at a distance from his disciples, he knew their distress.
2. He found them out on the lake, and probably in the
midst of darkness. 3. He walked upon the water. Job,
speaking of those things whereby the Omnipotence of God
was demonstrated, says particularly, chap. ix. 8. He walketh
upon the waves of the sea : intimating that this was impossible
to any thing but Omnipotence.
Verse 26. It is a spirit] That the spirits of the dead
might, and did appear, was a doctrine held by the greatest
and holiest men that ever existed : and a doctrine which the
cavillers, free-thinkers, and bound- thinkers, of different ages,
have never been able to disprove.
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CCI. 3.
Peter also walks on the water
on the sea, they were troubled, say-
ing, It is a spirit ; and they cried out
for fear.
27 But straightway Jesus spake unto them, say-
ing, Be of good cheer; it is I; be not afraid.
28 And Peter answered him and said, Lord, if it
be thou, bid me come unto thee on the water.
29 And he said, Come. And when Peter was
come down out of the ship, he walked on the wa-
ter, to go to Jesus.
30 But when he saw the wind a boisterous, he
was afraid ; and beginning to sink, he cried, saying,
Lord, save me.
ST. MATTHEW.
1 Or, strong.-
-b Ps. 2. 7. Mark 1. 1. Ch. 16. 16. & 26. 63. Luke 4. 41.
Verse 27. It is I; be not afraid.] Nothing but this voice
of Christ could, in such circumstances, have given courage
and comfort to his disciples : those who are grievously tossed
with difficulties and temptations, require a similar mani-
festation of his power and goodness. When he proclaims
himself in the soul, all sorrow, and fear, and sin, are at an
end.
Verse 28. Bid me come unto thee on the water] A weak
faith is always wishing for signs and miracles. To take
Christ at his word, argues not only the perfection of faith,
but also the highest exercise of sound reason ; He is to be
credited on his own word, because he is the truth, and
therefore can neither lie nor deeeive.
Verse 29. Peter — walked on the water] However impossible
the thing commanded by Christ may appear, it is certain he
will give power to accomplish it, to those who receive his
word by faith; but we must take care never to put Christ's
power to the proof for the gratification of a vain curiosity ;
or even for the strengthening of our faith, when the ordinary
means for doing that are within our reach.
Verse 30. When he saw the wind boisterous, he was afraid]
It was by faith in the power of Christ he was upheld ; when
that faith failed, by which the laws of gravitation were sus-
pended, no wonder that those laws returned to their wonted
action, and that he began to sink. It was not the violence of
the winds, nor the raging of the waves, which endangered
his life ; but his littleness of faith.
Verse 31. Jesus slretohed forth his hand] Every moment
we stand in need of Christ — while we stand, we are upheld
by his power only ; and when we are falling, or have fallen,
we can be saved only by his mercy. Let us always take care
that we do not consider so much the danger to which we are
exposed, as the power of Christ by which we are to be upheld ;
and then our mountain is likely to stand strong.
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CCI. 3.
at the command of Christ.
31 And immediately Jesus stretched
forth his hand, and caught him, and.
said unto him, O thou of little faith,
wherefore didst thou doubt?
32 And when they were come into the ship, the
wind ceased.
33 Then they that were in the ship came and
worshipped him, saying, Of a truth b thou art the
Son of God.
34 H c And when they were gone over, they
came into the land of Gennesaret.
35 And when the men of that place had know-
ledge of him, they sent out into all that country
John 1. 49. & 6. 69. & 11. 27. Acts 8. 37. Rom. 1. 4. c Mark 6. 53.
Verse 32. The wind ceased.] Jesus is the Prince of Peace,
and all is peace and calm where he condescends to enter and
abide.
Verse 33. Thou art the Son of God.] It is probable that
these words were spoken either by the sailors or passengers, and
not by the disciples. Critics have remarked, that when this
phrase is used to denominate the Messiah, both the articles
are used, a vtos t»u ®eev, and that the words without the
articles mean, in the common Jewish phrase, a divine person.
It would have been a strange thing indeed, if the disciples,
after all the miracles they had seen Jesus work — after their
having left all to follow him, &c. were only now persuaded
that he was the promised Messiah. That they had not, as yet,
clear conceptions concerning his kingdom, is evident enough :
but that they had any doubts concerning his being the
promised Messiah, is far from bejng clear.
Verse 34. The land of Gennesaret] It was from this country
that the sea or lake of Gennesaret had its name. In this dis-
trict were the cities of Capernaum and Tiberias.
Verse 35. The men of that place had knowledge of him] i. e.
they knew him again. They had already seen his miracles ;
and now they collect all the diseased people they can find,
that he may have the same opportunity of showing forth
his marvellous power, and they of being the instruments of
relieving their friends and neighbours.
They brought unto him all that were diseased] And Jesus
received and healed every man and woman of them. And is
not the soul, in the sight of God, of more value than the body ?
and will he withhold his- healing power from the former, and
grant it so freely to the latter ? this cannot be. Let a man
come himself to Jesus, and he shall be saved ; and afterward
let him recommend this Christ to the whole circle of his
acquaintance, and they, if they come, shall also find
mercy.
The tradition concerning CHAP. XV
round about, a and brought unto him
all that were diseased ;
36 And besought him that they might
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CCI. 3.
■ Mark 6. 50. "> Numb. 15. 38, 39. Cb. 9. 20.
Verse 36. That they might only touch the hem of his garment]
What mighty influence must the grace and spirit of Christ
have in the soul, when even the border or hem of his garment
produced such wonders in the bodies of those who touched
it ! Here is a man who has turned from sin to God through
washing of hands.
only touch b the hem of his garment :
and c as many as touched were made
perfectly whole.
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c Ch. 9. 20. Mark 3. 10. Luke 6. 19. Acts 19. 12.
Christ, and the healing hand of Jesus is laid upon him.
Then, no wonder that he knows and feels his sins forgiven,
his soul purified, and his heart filled with the fulness of his
Maker. Lord, increase our faith! and we shall see greater
manifestations of thy power and glory ! Amen.
CHAPTER XV.
The Pharisees accuse the disciples of eating with unwashed hands, 1, 2. Our Lord answers, and convicts them of
gross hypocrisy, 3 — 9. Teaches the people and the disciples what it is that renders men unclean, 10 — 20. Heals
the daughter of a Canaanitish woman, 21 — 28. Heals many diseased people on a mountain of Galilee, 29 — 31.
With seven loaves, and a fezo little fishes, he feeds 4,000 men, besides women and children, 22 — 38. Having dis-
missed the multitudes, he comes to the coast of Magdala, 39.
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CCI. 4.
T
HEN a came to Jesus scribes and
Pharisees, which were of Jeru-
salem, saying,
a Mark 7. 1.
NOTES ON CHAP. XV.
Verse 1. The scribes and Pharisees of Jerusalem] Our
Lord was now in Galilee, chap. xiv. 34.
Verse 2. Elders] Rulers and magistrates among the Jews.
For they wash not their hands] What frivolous nonsense!
These Pharisees had nothing which their malice could fasten
en in the conduct or doctrine of our blessed Lord and his
disciples, and therefore they must dispute about washing of
hands 1 All sorts of Pharisees are troublesome people in
religious society ; and the reason is, they take more pleasure
in blaming others, than in amending themselves.
The tradition of the elders] The word x«£«<Jo<r/5 tradition,
has occupied a most distinguished place, both in the Jewish
and Christian Church. Man is ever fond of mending the
work of his Maker ; and hence he has been led to put his
finishing hand even to Divine revelation ! This supplemen-
tary matter has been called irtc^a.^o<n<i from iFtquhfofMH , to
deliver from hand to hand : to transmit — and hence the Latin
term tradition, from trado, to deliver, especially from one
to another ; — to hand down. Among the Jews, tradition sig-
nifies what is also called the oral law, which they distinguish
from the written law : this last contains the Mosaic precepts,
as found in the Pentateuch : the former the traditions of the
2 b Why do thy disciples transgress
c the tradition of the elders ? for they
wash not their hands when they eat bread.
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b Mark 7. 5.-
-c Col. 2. 8.
elders, i. e. traditions or doctrines, that had been successively
handed down from Moses through every generation, but not
committed to writing. The Jews feign that when God gave
Moses the written law, he gave him also the oral law, which
is the interpretation of the former. This law, Moses at first
delivered to Aaron : then to his sons Eleazar and Ithamar —
and after these to the seventy-two Elders, who were six of
the most pminpnt tneo chosen out of each of the twelve tribes.
These seventy-two, with Moses and Aaron, delivered it again
to all the heads of the people ; and afterward to the congre-
gation at large. They say also, that, before Moses died,
he delivered this oral law, or system of traditions, to Joshua,
and Joshua to the Elders, which succeeded him — they to
the P'Pophets, and the Prophets to each other, till it came to
Jeremiah, who delivered it to Barcch his scribe, who
repeated it to Ezra, who delivered it to the men of the great
synagogue, the last of whom was Simon the just. By Simon
the just it was delivered to Antiuonus of Socho ; by him to
Jose', the son of Jochanan ; by him to Jose', the son of
Joezer; by him to Nathan the Arbelite, and Joshua the son
of Perachiah, and by them to Judah the son of Tabbai, and
Simeon, the son of Shatah ; and by them to Shemaiah and
Abtalion ; and by them to Hjllel ; and by HUM to Simeon
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CCI. 4.
The commandments of God
3 But he answered and said unto
them, Why do ye also transgress the
commandment of God by your tra-
dition ?
4 For God commanded,
thy father and mother:
curseth father or mother,
death.
ST. MATTHEW.
annulled by Jewish tradition.
saying,
and, b
let him
a Honour
He that
die the
Etod. 20. 12. Lev. 19. 3. Deut. 5. 10. Prov. 23. 22. Ephes. 6. 2.
-" Exod. 21. 17. Lev. 20. 9. Dent. 27. 10. Prov. 20. 20. & 30. 17.
his son, the same who took Christ in his arms when
brought to the temple to be presented to the Lord : by
Simeon it was delivered to Gamaliel his son, the preceptor
of St. Paul, who delivered it to Simeon his son, and he to
Rab. Judah, Hakkodesh his son, who compiled and digested
it into the book which is called the Mishna ; to explain
which the two Talmuds, called the Jerusalem and Babylonish
Talmuds were compiled, which are also called the Gemara or
complement, because by these, the oral law or Mishneh
is fully explained. The Jerusalem Talmud was completed
about A. D. 30Q ; and the Babylonish Talmud about the
beginning of the sixth century. This Talmud was printed
at Amsterdam in 12 vols, folio. These contain the whole
of the traditions of the Elders, and have so explained, or
rather frittered away the words of God, that our Lord might
well say, Ye have made the word of God of no effect by your
rraditions. In what estimation these are held by the Jews,
the following examples will prove : " The words of the
scribes are lovely beyond the words of the law : for the words
of the law are weighty and light, but the words of the scribes
are all weighty." Hierus. Berac. fol. 3.
" Fie that shall say, there are no Phylacteries, though he
thus transgress the words of the law, he is not guilty ; but he
that shall say, There are five Totaphot, thus adding to the
words of the scribes, he is guilty."
" A prophet and an elder, to what are they likened ? To
a king sending two of his servants into a province ; of one he
writes thus : Unless he show you my seal, believe him not ;
for thus it is written of the prophet, He shall show thee a
sign; but of the elders thus : According to the law which they
shall teach thee, for I will confirm their words. — See Prideaux's
Con. vol. 2. p. 465, and Lightfoofs Hor. Talmud.
They wash not their hands] On washing of hands before
and after meat, the Jews laid great stress— they considered
eating with unwashed hands to be no ordinary crime ; and,
therefore, to induce men to do it, they feigned that an evil
spirit, called Shibta Km't?, who sits on the hands by night,
has a right to sit on the food of him who eats without washing
his hands, and make it hurtful to him! They consider the
person who undervalues this rite, to be no better than a
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CCI. 4.
5 But ye say, Whosoever shall say to
his father or his mother, c // is a gift,
by whatsoever thou mightest be profit-
ed by me ;
b' And honour not his father or his mother,
he shall be free. Thus have ye made the
commandment of God of none effect by your
tradition.
c Mark 7. 11, \1. Prov. 20. 25. Cli. 23. 16, 18.
heathen, and consequently excommunicate him. See many
examples of this doctrine in Schoetgen and Lightfoot.
Verse 3. Why do ye — transgress the commandment] Ye
accuse my disciples of transgressing the traditions of the
elders — I accuse you of transgressing the commands of God,
and that too in favour of your own tradition ; thus preferring
the inventions of men to the positive precepts of God. Pre-
tenders to zeal often prefer superstitious usages to the Divine
law, and human inventions to the positive duties of Christianity.
Verse 4. Honour thy father and mother] This word was
taken in great latitude of meaning among the Jews : it not
only meant respect and submission, but also to take care of a
person, to nourish and support him, to enrich. See Num. xxii.
17. Judg. xiii. 17. 1 Tim. v. 17. And that this was tha
sense of the law, as it respected parents, see Deut. xxvii. 16.
and see the note on Exod. xx. 12.
Verse 5. It is a gift] pip korban, Mark vii. 11. an
offering of approach ; something consecrated to the service of
God in the temple, by which a man had the privilege of ap-
proaching his Maker. This conduct was similar to the custom
of certain persons who bequeath the inheritance of their chil-
dren to churches or religious uses ; either through terror of
conscience, thus striving to purchase the kingdom of glory ;
or through the persuasions of interested hireling priests. It
was in this way that, in the days of popish influence, the
principal lands in the nation bad fallen into the hands of the
church. In these charters, multitudes of which have passed
through my hands, a common form was, pro salute meaz, el pra
salute antecessorum meorum, et pro salute successorum meorum, et
pro salute uxoris mea>, fyc. 4"C do^ et concedo Deo et Ecclesia;, fyc.
" For my salvation, and for the salvation of my predecessors, and
for the salvation of my successors, and for the salvation of my
wife, &c. &c. I give and bequeath to God and his Church, &c.
Though a world of literature was destroyed; and fine build-
ings ruined by the suppression of the monasteries in England,
yet this step, with the Stat. 23 Hen. VIII. c. 10. together with
the Stat. 9 Geo. II. c. 36. were the means of checking an evil
that had arrived at a pitch of unparalleled magnitude; an
evil that was supplanting the atonement made by the blood
of the Covenant, and putting death-bed grants of land, &&.-,
The Jews reproved for their hypocrisy.
AaMd4282' ^ a Ye hypocrites, well did Esaiaspro-
Acci014mp" phesj of you, saying,
8 b This people draweth nigh unto
me with their mouth, and honoureth me with
their lips; but their heart is far from me.
9 But in vain they do worship me, c teach-
ing, for doctrines, the commandments of
men.
10 IT d And he called the multitude, and
» Mark 7. 6.-
->> Isai. 29. 13. Ezek. 33. 31. c Isai. 29. 13. Col 2. 18—
22. Tit. 1. 14. d Mark 7. 14.
in the place of Jesus Christ, and throwing the whole secular
power of the kingdom into the hands of the pope and the
priests. No wonder then that they cried out when the
monasteries were suppressed ! It is sacrilege to dedicate
that to God, which is taken away from the necessities of our
•parents and children ; and the good that this pretends to, will
doubtless be found in the catalogue of that unnatural man's
crimes in the judgment of the great day, who has thus de-
prived his own family of its due. To assist our poor relatives,
is our first duty ; and this is a work infinitely preferable to
all pious legacies and endowments.
Verse 7. Hypocrites, well did Isaiah prophesy of you] In
every place where the proper names of the Old Testament
occur, in the New the same mode of orthography should be
followed: I therefore write Isaiah with the Hebrew, not Esaias,
with the Greek. This prophecy is found chap. xxix. 13.
Our blessed Lord unmasks these hypocrites ; and we may
observe, that when a hypocrke is found out, he should be
exposed to all ; this may lead to his salvation — if he be per-
mitted to retain his falsely acquired character, how can he
escape perdition ?
Verse 8. Their heart is far from me] The true worship
of God consists in the union of the heart to him — where this
exists not, a particle of the spirit of devotion cannot be found.
This people draweth nigh unto me with their mouth] This
clause, which is taken from Isai. chap. xxix. 13. is omitted
by several excellent MSS. and by several Versions and Fathers.
Erasmus, Mill, Drusius, and Bengel, approve of the omission,
and Griesbach has left it out of the text : but as I find it in
the Prophet, the place from which it is quoted, I dare not omit
it, howsoever respectable the above authorities may appear.
Verse 9. In vain they do worship me, &c] By the tra-
ditions of the Elders, not only the word of God was perverted,
but his worship also was greatly corrupted. But the Jews
were not the only people who have acted thus : whole Chris-
tian churches, as well as sects and parties, have acted in the
same way. Men must not mould the worship of God accord-
ing to their fancy— it is not what they think will do— is pro-
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CHAP. XV. What it is that defies the soul.
said unto them, Hear, and under-
stand ;
1 1 e Not that which goeth into the
mouth defileth a man ; but that which cometh
out of the mouth, this defileth a man.
12 Then came his disciples, and said unto him.
Knowest thou that the Pharisees were offended,
after they heard this saying?
13 But he answered and said, f Every plant,
e Acts 10. 15. Rom. 14. 14, 17, 20. 1 Tim. 4. 4. Tit. 1. 15.
1 Cor. 3. 12, &c.
-f John 15.
per, innocent, &c. but what God himself has prescribed, that he
will acknowledge as his worship. However sincere a man may
be in a worship of his own invention, or, of marl's command-
ment, yet it profits him nothing. — Christ himself says it is in
vain : to condemn such, may appear to some illiberal ; but
whatever may be said in behalf of sincere heathens, and
others who have not had the advantages of Divine Revelation,
there is no excuse for the man who has the Bible before him.
Verse 10. Hear, and understand] A most important com-
mand— Hear — make it a point of conscience to attend to the
ministry of the word. Understand — be not satisfied with
attending places of public worship merely, see that the teach-
ing be of God, and that you lay it to heart.
Verse 11. Not that which goeth into the mouth defileth]
This is an answer to the carping question of the Pharisees,
mentioned ver. 2. Why do thy disciples eat with unwashed
hands? To which our Lord here replies, That what goes into
the mouth defiles not the man; i. e. that if, in eating with un-
washed hands, any particles of dust, &c. cleaving to the
hands, might happen to be taken into the mouth with the
food, this did not defile, did not constitute a man a sinner;
for it is on this alone the question hinges — thy disciples eat
with unwashed hands, therefore they are sinners, for they trans-
gress the tradition of the elders, i, e. the oral /any, which
they considered equal in authority to the written law ; and
indeed often preferred the former to the latter, so as to make
it of none effect, totally to destroy its nature and design, as we
have often seen in the preceding notes.
That which cometh out of the mouth] That is, what springs
from a corrupt unregenerate heart— a perverse will and im-
pure passions— these defile, i. e. make him a sinner.
Verse 12. The Pharisees were offended] None so liable
to take offence as formalists and hypocrites, when you attempt
to take away the false props from the one, and question the
sincerity of the other. Besides, a Pharisee must never be
suspected of ignorance, for they are the men, and wisdom must
die with them !
Verse 13. Every plant] Every plantation. So I render <Pvtu#,
U
The scribes and Pharisees a
ST. MATTHEW.
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CCI. 4.
which my heavenly Father hath not
planted, shall be rooted up.
14 Let them alone: a they be blind
leaders of the blind. And if the blind lead the
blind, both shall fall into the ditch.
15 b Then answered Peter, and said unto him,
Declare unto us this parable.
» Isai. 9. 16. Mai. 2. 8. Ch. 23. 16. Luke 6. 39. » Mark 7. 17.
And so it is translated in the Itala version which accompanies
the Greek text in the Codex Bezce, omnis plantatio, and so the
word is rendered by Snidas. This gives a different turn to
the text. The Pharisees, as a religious body, were now a
plantation of trees which God did not plant, water, nor own :
therefore they should be rooted up, not left to wither and die,
but the fellers, and those who root up (the Roman armies)
should come against, and destroy them, and the Christian
church was to be planted in their place. Since the general
dispersion of the Jews, this sect, I believe, has ceased to exist
as a separate body, among the descendants of Jacob. The
first of the Apostolical Constitutions begins thus : Qsov pvreix
5j KctQaXtx*) skkXtjticc, xxi ct^mXat ccvtov ex.hex.Tos. The Catholic
church is the plantation of God, and his chosen vineyard.
Verse 14. Let them alone] Ape-re uvrovs, give them up,
or, leave them. These words have been sadly misunderstood.
— Some have quoted them to prove that blind and deceitful
teachers should not be pointed out to the people, nor the
people warned against them ; and that men should abide in
the communion of a corrupt church, because that church
had once been the church of God, and in it they had been
brought up ; and to prove this they bring Scripture, for, in
our present translation, the words are rendered let them alone :
but the whole connexion of the place evidently proves that
our blessed Lord meant, give them up, have no kind of religious
connexion with them, and the strong reason for which, he im-
mediately adds, because they are blind leaders. This passage
does not at all mean that blind leaders should not be pointed out
to the people, that they may avoid being deceived by them, for
this our Lord does frequently ; and warns his disciples, and the
people in general, against all such false teachers as the scribes
and Pharisees were ; and though he bids men do what they
heard those say, while they sat in the chair of Moses, yet he cer-
tainly meant no more than that they should be observant of
the moral law when read to them out of the sacred book : —
yet, neither does he tell them to do all these false teachers
said ; for he testifies, in the 6th verse, that they had put such
false glosses on the law, that if followed, would endanger
the salvation of their souls. The Codex Bezae, for expert
Kvrovi, has oxptre rove, rvtpMvf, give up these blind men. Amen !
A literal attention to these words of our Lord produced the
Reformation.
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plantation which God will root up.
16 And Jesus said, c Are ye also jet
without 'inderstandino-?
17 Do not ye yet understand, that
1 whatsoever entereth in at the mouth, goeth
into the belly, and is cast out into the
draught?
18 But e those things which proceed out of
c Ch. 16. 9. Mark 7. 18. 1 1 Cor. 6. 13. » Jam. 3. 6.
Probably the words may be understood as a sort of pro-
verbial expression for don't mind them : pay no regard to
them.—" They are altogether unworthy of notice."
And if the blind lead the blind] This was so self-evident a
case, that an apter parallel could not be found— if the blind
lead the blind, both must fall into the ditch. Alas for the blind
teachers, who not only destroy their own souls, but those also
of their flocks ! Like priest, like people. If the minister be
ignorant, he cannot teach what he does not know ; and the
people cannot become wise unto salvation under such a
ministry— he is ignorant and wicked, and they are profligate.
They who even wish such God speed, are partakers of their
evil deeds. But shall not the poor deceived people escape?
No : both shall fall into the pit of perdition together ; for
they should have searched the Scriptures, and not trusted to
the ignorant sayings of corrupt men, no matter of what sect
or party. He who has the Bible in his hand, or within his
reach, and can read it, has no excuse.
Verse 15. Declare unto us this parable] Is it not strange
to hear the disciples asking for the explanation of such a
parable as this ? The true knowledge of the spirit of the
Gospel, is a thing more uncommon than we imagine, among
the generality of Christians, and even of the learned.
Verse 16. Are ye also yet without understanding ?] The word
a.*./*.*!, which we translate yet, should be here rendered still :
are ye still void of understanding ? — and the word is used in
this sense by several Greek writers. The authorities which
have induced me to prefer this translation, may be seen
in Kypke.
Verse 17. Cast out into the draught] E/s cctpetyovx, *j byb on
fojifcgang aj-enb. Anglo-Saxon, and beeth into the forthgoing
a sent — what is not fit for nourishment is evacuated ; is thrown
into the sink. This I believe to be the meaning of this difficult
and variously translated word, ufefym. Diodati translates it
properly, nella latrina, into the privy. And the Persian trans-
lator has given a good paraphrase, and appears to have col-
lected the general meaning, )\ viol jO>j] ^3 j& ks- Jb
AJL3! (j^J Ji J ^2) i$)j>£ S-^yiJ her tche der dehen
ander ayeed, az nusheeb beeroon rood, we ber zemeen aftad ;
" whatsoever enters into the mouth, goes downward, and
falls upon the ground." Michaelis, and his annotator, Dr.
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CC1. 4.
The productions of an evil heart.
the mouth come forth from the heart;
and they defile a man.
19 • For out of the heart proceed
evil thoughts, murders, adulteries, fornications,
thefts, false witness, blasphemies :
20 These are the things which defile a man :
but to eat with unwashen hands defileth not a
man.
21 f b Then Jesus went thence, and departed
into the coasts of Tyre and Sidon.
CHAP. XV.
The Canaanilish woman.
» Gen. 6. 5. &8. 21. Prov. 6. 14. Jer. 17. 9. Mark 7. 21. " Mark 7. 24.
Marsh, have been much perplexed with this perplexing pas-
sage.— See Michaelis's Introduction, vol. i. note 35. p. 458.
Verse 19. Out of the heart] In the heart of an unregene-
rate man, the principles and seeds of all sin are found. And
iniquity is always conceived in the heart before it be spoken
or acted. Is there any hope that a man can abstain from out-
ward sin, till his heart, that abominable fountain of corruption,
be thoroughly cleansed ? / trow not.
Evil thoughts] AtateytrfMt irowpoi, wicked dialogues— for in
all evil surmisings the heart holds a conversation, or dialogue,
with itself. For <po>ei, murders, two MSS. have <p6ovoi. envyings,
and three others have both. Envy and murder are nearly
allied ; the former has often led to the latter.
Blasphemies] 1 have already observed, chap. ix. 3. that the
verb ptea-tpwea, when applied to men, signifies to speak
injuriously of their persons, characters, &c. and when ap-
plied to God, it means to speak impiously of his nature,
works, &c.
Verse 20 These — defile a man] Our Lord's argument is
very plain. — What goes into the mouth, descends into the
stomach and other intestines ; part is retained for the nourish-
ment of the body, and part is ejected, as being improper to
afford nourishment. Nothing of this kind defiles the soul, be-
cause it does not enter into it ; but the evil principles that are
in it, producing evil thoughts, murders, &c. these defile the
soul, because they have their seat and operation in it.
Verse 21. Departed into the coasts of Tyre and Sidon.] E<;t«
ftef jj, towards the coasts or confines. It is not clear that our
Lord ever left the land of the Hebrews ; he was, as the apostle
observes, Rom. xv. 8. the minister of the circumcision accord-
ing to the truth of God. Tyre and Sidon are usually joined
together, principally, because they are but a few miles distant
from each other.
Verse 22. A woman of Canaan] Matthew gives her this
name, because of the people from whom she sprung — the
descendants of Canaan, Judg. i. 31, 32 ; but Mark calls her
a Syrophenician, because of the country where she dwelt.
The Canaanitet and Plmnicians have been often confounded.
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22 And, behold, a woman of Canaan
came out of the same coasts, and
cried unto him, saying, Have mercy
on me, O Lord, thou son of David; my daughter
is grievously vexed with a devil.
23 But he answered her not a word. And his
disciples came and besought him, saying, Send her
away ; for she crieth after us.
24 But he answered and said, c I am not sent
but unto the lost sheep of the house of Israel.
c Ch. 10. 5, 6. Acts 3. 25, 26. & 13. 4G. Rom. 15. 8.
This is frequently the case in the Septuagint. Compare
Gen. xlvi. 10. with Exod. vi. 15. where the same person is
called a Phoenician in the one place, and a Canaanite in
the other. See also the same version in Exod. xvi. 35.
Josh. v. 12.
The state of this woman is a proper emblem of the state
of a sinner, deeply conscious of the misery of his soul.
Have mercy on me, &c] How proper is this prayer for a
penitent ! There are many excellencies contained in it :
1. It is short ; 2. humble ; 3. full of faith ; 4. fervent ; 5. mo-
dest ; 6. respectful ; 7. rational : 8. relying only on the mercy
of God; 9. persevering. Can he who sees himself a slave of
the devil, beg with too much earnestness to be delivered from
his thraldom ?
Son of David] An essential character of the true Messiah.
Verse 23. He answered her not a word.] Seemed to take
time to consider her request, and to give her the opportunity
of exercising her faith, and manifesting her fervour.
Verse 24. lam not sent but unto the lost sheep] By the divine
appointment, I am come to preach the Gospel to the Jews
only. There are certain preachers who should learn a lesson
of important instruction from this part of our Lord's conduct,
As soon as they hear of a lost sheep being found by other
ministers, they give all diligence to get that one into their fold ;
but display little earnestness in seeking in the wilderness for
those that are lost. This conduct, perhaps, proceeds from a
consciousness of their inability to perform the work of an
Evangelist ; and leads them to ait down in the labours of
others, rather than submit to the reproach of presiding over
empty chapels. Such persons should either dig or beg im-
mediately, as they are a reproach to the pastoral office ; for
not being sent of God, they cannot profit the people.
The wilderness of this world is sufficiently wide and un-
cultivated. Sinners abound every where ; and there is ample
room for all truly religious people, who have zeal for God,
and love for their perishing fellow-creatures, to put forth all
their strength, employ all their time, and exercise all their
talents, in proclaiming the Gospel of God ; not only to the
u 2
Case of the Canaanilish woman.
ST. MATTHEW.
Many diseased persons are healed.
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25 Then came she and worshipped; even as thou wilt. And her daughter a. m. 4032,
him, saying, Lord, help me
26 But he answered and said, It is
not meet to take the children's bread, and to cast
it to a dogs.
27 And she said, Truth, Lord : yet the dogs
eat of the crumbs which fall from their master's
table.
28 Then Jesus answered and said unto her,
O woman, great is thy faith: be it unto thee
a Ch. 7. 6. Phil. 3. 2. » Mark 7. 31.
-<>Ch.4.18.
lost sheep of the house of Israel, but to a lost world. Nor
can such exertions be unsuccessful. Where the pure truth
of God is preached, many will be converted. Where that
truth is preached, though with a mixture of error, some will
be converted, for God will bless his own truth. But where
nothing but false doctrine is preached, no soul is converted :
for God will never sanction error by a miracle of his mercy.
Verse 25. Lord, help me.] Let me also share in the deliver-
ance afforded to Israel.
Verse 26. The children's bread] The salvation provided for
the Jews, who were termed the children of the kingdom. And
cast it to the Kwugiots little dogs — to the curs ; such the Gen-
tiles were reputed by the Jewish people, and our Lord uses
that form of speech which was common among his country-
men. What terrible repulses ! and yet she still perseveres !
Verse 27. Truth, Lord] N«<, Kvgit, Yes, Lord. This ap-
pears to be not so much an assent, as a bold reply to our
Lord's reason for apparently rejecting her suit.
The little dogs share with the children, for they eat the
crumbs which fall from their master's table. I do not desire
what is provided for these highly favoured children, only
what they leave — a single exertion of thy Almighty Power
in the healing of my afflicted daughter, is all that I wish for;
and this the highly favoured Jews can well spare, without
lessening the provision made for themselves. Is not this the
sense of this noble woman's reply ?
Verse 28. 0 woman, great is thy faith] The hinderances
thrown in this woman's way, only tended to increase her
faith. Her faith resembles a river, which becomes enlarged
by the dikes opposed to it, till at last it sweeps them entirely
away with it.
Her daughter was made whole] Persevering faith and
prayer are next to omnipotent. No person can thus pray
and believe, without receiving all his soul requires. This
is one of the finest lessons in the book of God for a penitent,
or for a discouraged believer. Look to Jesus ! As sure as
God is in heaven, so surely will he hear and answer thee to
ihe eternal salvation of thy soul ! Be not discouraged at a
An. Olymp.
CCI. 4.
was made whole from that very hour.
29 H b And Jesus departed from
thence, and came nigh c unto the sea of Galilee ;
and went up into a mountain, and sat down
there.
30 d And great multitudes came unto him,
having with them those that were lame, blind,
dumb, maimed, and many others, and cast
them down at Jesus's feet; and he healed them:
d Isa. 35. 5, 6. Ch. 11. 5. Luke 7. 22.
little delay ; when thou art properly prepared to receive the
blessing, then thou shalt have it. Look up, thy salvation is
at hand. — Jesus admires this faith, to the end that we ma»
admire and imitate it, and may reap the same fruits and ad-
vantages from it.
Verse 29. Went up into a mountain] T« «/>«?, the mountain.
" Meaning," says Mr. Wakefield, " some particular moun-
tain which he was accustomed to frequent ; for whenever it
is spoken of at a time when Jesus is in Galilee, it is always
discriminated by the article. Compare chap. iv. 18. with,
chap. v. 1. and chap. xiii. 54. with chap. xiv. 23. and xxviii.
16. I suppose it was mount Tabor.'"
Verse 30. Those that were— maimed] Kvhfovi. Wetstein has
fully proved that those who had lost a hand, foot, &c. were
termed xvXXoi by the Greeks. Kypke has shown from Hippo-
crates, that the word was also used to signify those who
had distorted or dislocated legs, knees, hands, &c. Mr.
Wakefield is fully of opinion, that it means here those who
had lost a limb, and brings an incontestable proof from Matth.
xviii. 8. Mark ix. 43, " If thy hand cause thee to offend, cut
it off : it is better for thee to enter into life («s««i) with-
out a limb, than having thy two hands, to go away into
hell." What an astonishing manifestation of omnific and
creative energy must ihe re-production of a hand, foot, &c.
be, at the word or touch of Jesus ! As this was a mere act
of creative power, like that of multiplying the bread : those
who allow that the above is the meaning of the word, will
hardly attempt to doubt the proper divinity of Christ. Crea-
tion, in any sense of the word, i. e. causing something to
exist that had no existence before, can belong only to God ;
because it is an effect of an unlimited power ; to say that
such power could be delegated to a person, is to say, that
the person to whom it is delegated, becomes, for the time
being, the omnipotent God; and that God, who has thus
clothed a creature with his Omnipotence, ceases to be Om-
nipotent himself; for there cannot be two Omnipotents, nor
can the Supreme Being delegate his Omnipotence to another,
and have it at the same lime. I confess, then, that this is to
Four thousand men fed with CHAP
a.m. 4032. 31 Insomuch that the multitude
An.oiymp. wondered, when they saw the dumb
'.— to speak, the maimed to be whole,
the lame to walk, and the blind to see : and
they glorified the God of Israel.
32 IF a Then Jesus called his disciples unto
him, and said, I have compassion on the mul-
titude, because they continue with me now
three days, and have nothing to eat: and I
will not send them away fasting, lest they faint
in the way.
33 b And his disciples say unto him, Whence
should we have so much bread in the wilderness,
as to fill so great a multitude ?
34 And Jesus saith unto them, How many
a Mark 8. 1. b 2 Kings 4. 43.
me an unanswerable argument for the Divinity of our blessed
Lord. Others may doubt : I can't help believing.
Verse 31. The multitude wondered] And well they might,
when they had such proofs of the miraculous power and love
of God before their eyes. — Blessed be God ; the same miracles
are continued in their spiritual reference. All the disorders
of the soul are still cured by the power of Jesus.
Verse 22. I have compassion, &c] See a similar transaction
explained, chap, xiv, 14 — 22.
Verse 33. Whence should we have so much bread in the wil-
derness, Sic] Human foresight, even in the followers of
Christ, is very short. In a thousand instances, if we supply
not its deficiency by faith, we shall be always embarrassed,
and often miserable. This world is a desert, where nothing
can be found to satisfy the soul of man, but the salvation which
Christ has procured.
Verse 37. Tfiey did all eat, and were filled] E%oprctr<)ijTot)> —
they zvere satisfied. The husks of worldly pleasures may fill
the man, but cannot satisfy the soul. A man may eat, and
not be satisfied : it is the interest therefore of every follower
of Christ to follow him till he be fed, and to feed on him till
he be satisfied.
Verse 38. Four thousand] Let the poor learn from these
miracles to trust in God for support. Whatever his ordinary
Providence denies, his miraculous power will supply.
Verse 39. He sent away the multitude] But not before he
had instructed their souls, and fed and healed their bodies.
The coasts of Magdala.] In the parallel place, Mark viii. 10.
this place is called Dalmanutha. Either Magdala was formed
by a transposition of letters from Dalman, to which the
Syriac termination atha had been added, or the one of these
names refers to the country, and the other to a town in that
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XV. seven loaves and a few small fishes.
loaves have ye ? And they said, Seven,
and a few little fishes.
35 And he commanded the multitude
to sit down on the ground.
36 And c he took the seven loaves and the
fishes, and d gave thanks, and brake them, and
gave to his disciples, and the disciples to the
multitude.
37 And they did all eat, and were filled : and
they took up of the broken meat that was left
seven baskets full.
38 And they that did eat, were four thousand
men, besides women and children.
39 e And he sent away the multitude, and took
ship, and came into the coasts of Magdala.
c Ch. 14. 19. * I Sam. 9. 13. Luke 22. 19. « Mark 8. 10.
neighbourhood. Jesus went into the country, and proceeded
till he came to the chief town or village in that district.
Whitby says, " Magdala was a city and territory beyond
Jordan, on the banks of Gadara. It reached to the bridge
above Jordan, which joined it to the other side of Galilee,
and contained within its precincts Dalmanutha. ," The MSS.
and VV. read the name variously — Magada, Mageda, Mag-
dala; and the Syriac has Magdu. In Mark, Dalmanutha is
read by many MSS. Melagada, Madegada, Magada, Magi-
dan, and Magedam. Magdala, variously pronounced, seems
to have been the place or country ; Dalmanutha, the chief
town, or capital.
In this chapter a number of interesting and instructive
particulars are contained.
1. We seethe extreme superstition, envy, and incurable
ill-nature of the Jews. While totally lost to a proper sense
of the spirituality of God's law, they are ceremonious in the
extreme. They will not eat without washing their hands,
because this would be a transgression of one of the traditions
of their elders ; but they can harbour the worst tempers and
passions, and thus break the law of God ! The word of man
weighs more with them than the testimony of Jehovah, and
yet they pretend the highest respect for their God and sacred
things, and will let their parents perish for lack of the neces-
saries of life, that they may have goods to vow to the service
of the sanctuary ! Pride and envy blind the hearts of men,
and cause them often to act not only the most wicked, but
the most ridiculous parts. He who takes the book of God
for the rule of his faith and practice, can never go astray :
but to the mazes and perplexities produced by the traditions
of elders, human creeds, and confessions of faith, there is no
The Pharisees and Sadducees
ST. MATTHEW.
end. These evils existed in the Christian as well as in the
Jewish Church ; but the Reformation, thank God ! has liber-
ated us from this endless system of uncertainty and absurdity,
and the Sun of righteousness shines now unclouded ! The
plantation, which God did not plant, in the course of his judg-
ments, he has now swept nearly away from the face of the
earth. Babylon is fallen !
2. We wonder at the dulness of the disciples, when we
find that they did not fully understand our Lord's meaning,
in the very obvious parable about the blind leading the blind.
But should we not be equally struck with their prying, in-
quisitive temper ? They did not understand, but they could
not rest till they did. They knew that their Lord could say
nothing that had not the most important meaning in it : this
meaning in the preceding parable, they had not apprehended,
and therefore they wish to have it further explained by him-
self. Do we imitate their docility and eagerness to compre-
hend the truth of God ? Christ presses every occurrence
desire another sign.
into a means of instruction. — The dulness of the disciples in
the present case, has been the means of affording us the fullest
instruction on a point of the utmost importance — the state of
a sinful heart, and how the thoughts and passions conceived
in it, defile and pollute it ; and how necessary it is to have the
fountain purified, that it may cease to send forth those stream*
of death.
3. The case of the Canaanitish woman is, in itself, a thou-
sand sermons. Her faith — her prayers — her perseverance —
her success — the honour she received from her Lord, &c. &c.
How instructively, how powerfully do these speak and plead!
What a profusion of light does this single case throw upon
the manner in which Christ sometimes exercises the faith and
patience of his followers ! They that seek shall find, is the
great lesson inculcated in this short history : God is ever the
same. Reader, follow on after God — cry, pray, plead — all in
Him is for thee ! — Thou canst not perish, if thou continuest
to believe and pray. The Lord will help thee*.
CHAPTER XVI.
The Pharisees insidiously require our Lord to give them a sign, 1. They are severely rebuked for their hypocrisy
and wickedness, 2 — 5. The disciples are cautioned to beware of them and their destructive doctrine 6 12.
The different opinions formed by the people of Christ, 13, 14. Peters confession, and our Lord's discourse on
it, 15 — 20. He foretells his sufferings, and reproves Peter, 21 — 25. Teaches the necessity of self-denial, and
shows the reasons on which it is founded, 24 — 26. Speaks of a future judgment, 27. And promises the speedy
opening of the glory of his own kingdom upon earth, 28.
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CCI. 4.
T
HE a Pharisees also with the Sad-
ducees came, and tempting, de~
» Ch. 12. 38. Mark 8. 11. Luke 11. 16. & 12. 54—56. 1 Cor. I. 22.
NOTES ON CHAP. XVI.
Verse 1. The Pharisees also with the Sadducees'] Though a
short account of these has been already given in the note on
ch. iii. 7. yet as one more detailed may be judged necessary,
I think it proper to introduce it in this place.
The Pharisees were the most considerable sect among the
Jews, for they had not only the scribes and all the learned
men of the law of their party, but they also drew after them
the bulk of the people. When this sect arose is uncertain.
Josephus Antiq. B. V. ch. xiii. s. 9. speaks of them as existing
about 144 years before the Christian era. They had their
appellation of Pharisees, from BH3 parash, to separate, and
were probably in their rise, the most holy people among the
Jews, having separated themselves from the national corrup-
sired him that he would show them ba
sign from heaven.
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CCI. 4.
b John 6. 30. Ch. 12. 38. John 4.
tion, with a design to restore and practise the pure worship
of the Most High. That they were greatly degenerated in
our Lord's time, is sufficiently evident ; but still we may learn
from their external purity and exactness, that their principles
in the beginning were holy. Our Lord testifies that they had
cleansed the outside of the cup and platter, but within they
were full of abomination. They still kept up the outward
regulations of the institution, but they had utterly lost its
spirit; and hypocrisy was the only substitute now in their
power, for that spirit of piety, which I suppose, and not un-
reasonably, characterized the origin of this sect.
As to their religious opinions, they still continued to credit
the Being of a God, they received thefive books of Moses, the
writings of the prophets, and the hagiographa. The hagio-
They could discern the signs
CCI. 4.
2 He answered and said unto them,
kVhen it is evening, ye say, a 1
fair weather : for the sky is red
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An/piymp. When it is evening, ye say, a It ivill be
CHAP. XVI. of fair and foul weather.
3 And in the morning, It will be
foul weather to-day : for the sky is
red and lowering. b O ye hypocrites,
* Luke 12. 54, 55.
grapha or holy writings, from ctyiac, holy, and y^atpa I write,
included the twelve following books, — Psalms, Proverbs, Job,
Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Da-
niel, Ezra, Nehemiah, and Chronicles. These, among the
Jews, occupied a middle place between the Law and the Pro-
phets, as divinely inspired. The Pharisees believed in a con-
fused way, in the resurrection, though they received the
Pythagorean doctrine of the metempsychosis or transmigration
of souls. Those, however, who were notoriously wicked, they
consigned, on their death, immediately to hell, without the
benefit of transmigration, or the hope of future redemption.
They held also the predestinarian doctrine of necessity, and
the government of the world by fate ; and yet, inconsistently
allowed some degree of liberty to the human will. See
Prideaux.
The Sadducees had their origin and name from one Sadoc,
a disciple of Jlntigonus of Socho, president of the Sanhedrin,
and teacher of the law in one of the great divinity schools in
Jerusalem, tibout 264 years before the incarnation.
This Antigonus having often in his lectures informed his
scholars, that they should not serve God through expectation
of a reward, but through love and filial reverence only ;
Sadoc inferred from this teaching, that there were neither
rewards nor punishments after this life, and by consequence,
that there was no resurrection of the dead, nor angel, nor
spirit in the invisible world ; and that man is to be rewarded
or punished here, for the good or evil he does.
They received only the five books of Moses, and rejected
all unwritten traditions. From every account we have of
this sect, it plainly appears they were a kind of mongrel
deists, and professed materialists. See Prideaux, and the
authors he quotes, Connect, vol. iii. p. 95. and 471, &c. and
seethe note on ch. iii. 7.
In chap. xxii. 16. we shall meet with a third sect, called
Herodians, of whom a few words may be spoken here. It is
allowed on all hands, that these did not exist before the time
of Herod the Great, who died only three years after the in-
carnation of our Lord. What the opinions of these were, is
not agreed ameng the learned. Many of the primitive
fathers believed that their distinguishing doctrine was, that
they held Herod to be the Messiah; but it is not likely
that such an opinion could prevail in our Saviour's time, thirty
years after Herod's death, when not one characteristic of
Messiahship had appeared in him during his life. Others
suppose that they were Herod's courtiers, who flattered the
passions of their master ; and being endowed with a convenient
conscience, changed with the times ; but as Herod was now
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CCI. 4.
b Luke 12. 56.
dead upwards of thirty years, such a sect could not exist in
reference to him, and yet all allow that they derived their
origin from Herod the Great.
Our Lord says, Mark viii. 3. that they had the leaven of
Herod, i. e. a bad doctrine, which they received from him.
What this was may be easily discovered : 1. Herod subjected
himself and his people to the dominion of the Romans, in
opposition to that law, Deut. xvii. 15. Thou shalt not set a
king over thee — which is not thy brother, i. e. one out of the
twelve tribes. 2. He built temples, set up images, and joined
in heathenish worship, though he professed the Jewish reli-
gion ; and this was in opposition to all the law and the pro-
phets. From this we may learn, that the Herodians were
such as, first, held it lawful to transfer the divine government
to a heathen ruler; and, secondly, to conform occasionally to
heathenish rites in their religious worship. In short, they
appear to have been persons who trimmed between God and
the world — who endeavoured to reconcile his service with
that of mammon, — and who were religious just as far as it
tended to secure their secular interests. It is probable that
this sect was at last so blended with, that it became lost in,
the sect of the Sadducees ; for the persons who are called
Herodians, Mark viii. 15. are styled Sadducees in ver. 6. of this
chapter. See Prideaux, Con. vol. iii. p. 516, &c. and Josephus
Antiq. B. xv. c. viii. s. i. and x. s. iii. But it is very likely
that the Herodians, mentioned ch. xxii. 10. were courtiers or
servants of Herod king of Galilee. See the note there.
Show them a sign] These sects, however opposed among
themselves, most cordially unite in their opposition to Christ
and his truth. That the kingdom of Satan may not fall, all
his subjects must fight against the doctrine and maxims of the
kingdom of Christ.
Tempting — him] Feigning a desire to have his doctrine
fully proved to them, that they might credit it, and become
his disciples ; but having no other design than to betray and
ruin him.
Verse 2. When it is evening] There are certain signs of fair
and foul weather, which ye are in the constant habit of ob-
serving, and which do not fail. — The sign; of the times — the
doctrine which I preach, and the miracles which I work
among you, are as sure signs that the day-spring from on
high has visited you for your salvation ; but if ye refuse to
hear, and continue in darkness, the red and gloomy cloud of
vindictive Justice shall pour out such a storm of wrath upon
you, as shall sweep you from the face of the earth.
Verse 3. The sky is red and lowering.] The signs of fair and
foul weather, were observed in a similar manner among
But would not discern the signs of the ST. MATTHEW
ye can discern the face of the sky ;
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CC1. 4.
but can ye not discern the signs of the
times ?
4 a A wicked and adulterous generation seeketh
after a sign; and there shall no sign be given
unto it, but the sign of the prophet Jonas. And
he left them, and departed.
5 II And b when his disdples were come to the
other side, they had forgotten to take bread.
6 Then Jesus said unto them, c Take heed and
beware of the leaven of the Pharisees and of the
Sadducees.
a Ch. 12. 39..
-"Mark 8. 14.-
-c Luke 12. 1.
the Romans, and indeed among most other people. Many
treatises have been written on the subject : thus a Poet.
Caeruleus plnviam denunciant, igneus euros.
Sin macule incipient rutilo immiscerier igni,
Omnia tunc pariter vento nimbisque videbis
Fervere. Virg. Geor. i. 1. 453.
" If fiery red, his glowing globe descends,
High winds and furious tempests he portends :
But if his cheeks are swoln with livid blue,
He bodes wet weather, by his watery hue ;
If dusky spots are varied on his brow,
And streaked with red a troubled colour show,
That sullen mixture shall at once declare,
Wind, rain, and storms, and elemental war,"
Dryden.
Verse 4. Wicked and adulterous generation] The Jewish
people are represented in the Sacred Writings, as married to
the most High ; but like a disloyal wife, forsaking their true
husband, and uniting themselves to Satan and sin. Seeketh
after a sign, rvfietov eTtZtiret, seeketh sign upon sign, or, still
another sign. Our blessed Lord had already wrought miracles
sufficient to demonstrate both his divine mission, and his di-
vinity ; only one was farther necessary to take away the
scandal of his cross and death, to fulfil the Scriptures, and to
establish the Christian religion ; and that was, his resurrection
from the dead, which he here states, was typified in the case
of Jonah.
Verse 5. Come to the other side] Viz. the coast ofBethsaida,
by which our Lord passed, going to Cesarea, for he was now
on his journey thither. See ver. 13. and Mark viii. 22, 27.
Verse 6. Beware of the leaven] What the leaven of Phari-
sees and Sadducees was, has been already explained, see
ver. 1. Bad doctrines act in the soul, as leaven does in meal ;
they assimilate the whole spirit to their own nature. A man's
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CCI. 4.
said unto
reason ye
times. Unbelief of the disciples
7 And they reasoned among them-
selves, saying, It is because we have
taken no bread.
8 Which, when Jesus perceived, he
them, O ye of little faith, why
among yourselves, because ye have brought no
bread ?
9 d Do ye not yet understand, neither remem-
ber the five loaves of the five thousand, and how
many baskets ye took up?
10 e Neither the seven loaves of the four thou-
sand, and how many baskets ye took up?
d Ch. 14. 17. John 6. 9. <= Ch. 15. 34.
particular creed has a greater influence on his tempers and
conduct than most are aware of. Pride, hypocrisy, and worldly-
mindedness, which constituted the leaven of the Pharisees and
Sadducees, ruin the major part of the world.
Verse 7. They reasoned] For as Lightfoot observes, the
term leaven was very rarely used among the Jews to signify
doctrine, and therefore the disciples did not immediately ap-
prehend his meaning. In what a lamentable state of blind-
ness is the human mind ! Bodily wants are perceived with
the utmost readiness, and a supply is sought with all speed.
But the necessities of the soul are rarely discovered, though
they are more pressing than those of the body, and the supply
of them of infinitely more importance.
Verse 8. When Jesus perceived, he said] Avtois, unto them, is
wanting in bdklms. and twenty others ; one of the Syriac,
the Armenian, iEthiopic, Vulgate, and most of the Itala ; also
in Origen, Theophylact, and Lucifer Calaritanus. Mill ap-
proves of the omission, and Griesbach has left it out of the text.
0 ye of little faith] There are degrees in faith, as well as
in the other graces of the spirit. Little faith may be the
seed of great faith, and therefore is not to be despised. But
many who should be strong in faith, have but a small mea-
sure of it, because they either give way to sin, or are not
careful to improve what God has already given.
Verses 9 and 10. Do ye not yet understand — the five loaves
— neither the seven.' — See the notes on chap. xiv. 14, &c.
How astonishing is it that these men should have any fear of
lacking bread, after having seen the two miracles which our
blessed Lord alludes to above ! Though men quickly per-
ceive their bodily wants, and are querulous enough till they
get them supplied, yet they as quickly forget the mercy
which they had received, and thus God gets few returns of
gratitude for his kindnesses. To make men, therefore, deeply
sensible of his favours, he is induced to suffer them often to
be in want, and then to supply them in such a way, as to
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CC1. 4.
Leaven of the scribes and Pharisees.
1 1 How is it that ye do not under-
stand that I spake it not to you con-
cerning bread, that ye should beware
of the leaven of the Pharisees and of the Sad-
ducees ?
12 Then understood they how that he bade
them not beware of the leaven of bread, but
of the doctrine of the Pharisees and of the Sad-
ducees.
13 H When Jesus came into the coasts of
Cesarea Philippi, he asked his disciples, saying,
a Whom do men say that I the Son of man
am?
» Mark 8. 27. Luke 9. 18. h Ch. 14. 2. Luke 9. 7, 8, 9. c Ch. 14. 33.
Mark 8. 29. Luke 9. 20. John 6. 69. & 11. 27. Acts 8. 37. & 9. 20.
prove that their supply has come immediately from the hand
of their bountiful Father.
Verse 1 1 . How is it that ye do not understand] We are
not deficient in spiritual knowledge, because we have not had
sufficient opportunities of acquainting ourselves with God ;
but because we did not improve the advantages we had.
How deep and ruinous must our ignorance be, if God did
not give line upon line, precept upon precept, here a little
and there a little ! They now perceived that he warned them
against the superstition of the Pharisees, which produced
hypocrisy, pride, envy, &c. and the false doctrine of the
Sadducees, which denied the existence of a spiritual world,
the immortality of the soul, the resurrection of the body,
and the providence of God.
Verse 13. Cesarea Philippi] A city in the tribe of Nap-
thali, near to mount Libanus, in the province of Iturea. Its
ancient name was Dan, Gen. xiv. 14. afterward it was called
Lais, Judg. xviii. 7. But Philip the tetrarch, having re-
built and beautified it, gave it the name of Cesarea, in honour
of Tiberius Cesar, the reigning emperor : but to distinguish it
from another Cesarea, which was on the coast of the Mediter-
ranean Sea, and to perpetuate the fame of him who rebuilt it,
it was called Cesarea Philippi, or Cesarea of Philip.
When Jesus came] EXdav £e a lyrovs—when Jesus was coming.
Not, when Jesus came, or was come, for Mark expressly men-
tions that it happened en ?r> o$u, in the way to Cesarea Philippi,
chap. viii. 27. and he is Matthew's best interpreter. — Wake-
field.
Whom do men say] He asked his disciples this question,
aot because he was ignorant what the people thought
and spoke of him : but to have the opportunity in getting
an express declaration of their faith from themselves, to
confirm and strengthen them in it : but see on Luke ix. 20.
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An. Olyrrm
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CHAP. XVI. Peter's confession of Christ
14 And they said, b Some say that
thou art John the Baptist : some Elias ;
and others, Jeremias, or one of the
prophets.
1 5 He saith unto them, But whom say ye that
I am ?
16 And Simon Peter answered and said,
c Thou art the Christ, the Son of the living
God.
17 And Jesus answered and said unto him,
Blessed art thou, Simon Bar-jona : d for flesh
and blood hath not revealed it unto thee, but e my
Father which is in heaven.
1 John 4. 15. & 5. 5.
Hebr. 1. 2, 5. d Eph. 2.
Gal. 1. 16.
-e 1 Cor. 2. 10.
Some, John the Baptist, &c. By this and other passages we
learn, that the Pharisaic doctrine of the Metempsychosis, or
transmigration of souls, was pretty general ; for it was upon
this ground that they believed that the soul of the Baptist, or
of Elijah, Jeremiah, or some of the prophets, had come to a
new life in the body of Jesus.
Verse 16. Thou art the Christ, the Son of the living God.]
Every word here is emphatic — a most concise, and yet com-
prehensive confession of faith.
The Christ, or Messiah, points out his divinity, and shows
his office — the Son — designates his person : on this account it
is, that both are joined together so frequently in the New Co-
venant. Of the living God — Tea <S)et>u, rov £<yvra?, literally of
God, the Living One. The C. Bezae has for Toy $Wvre5 the
Living One, Tan 6-«£<>vt«s the Saviour, and the Cant. Dei Sal-
vatoris, Of God the Saviour.
Living — a character applied to the Supreme Being, not
only to distinguish him from the dead idols of Paganism, but
also to point him out as the source of life, present, spiritual,
and eternal. Probably there is an allusion here to the great
name mrr Yeve, or Yehovah ; which properly signifies being
or existence.
Verse 17. Blessed art thou, Simon Bar-jo*a] Or Simon, so?i of
Jonah ; so Bar-jonah should be translate^, and so it is rendered
by our Lord, John i. 43. Flesh and blo'd — i. e. man : — no human
being hath revealed this ; and though the text is literal enough,
yet every body should know fiat this is a Hebrew periphrasis
for man ; and the literal translation of it here, and in Gal. i. 16.
has misled thousands, vno suppose that flesh and blood signify
carnal reason, as it « termed ; or the unregenerate principle in
man. Is it not evident from our Lord's observation, that it
requires an express revelation of God in a man's soul, to give
him a saving acquaintance with Jesus Christ ; and that not
ST. MATTHEW.
The church founded on this
a.m. 4032. 18 And I say also unto thee, That
A. D. 28. J
An. oiymp. a t}jOU art peter, and b upon this rock
I will build my church ; and c the gates
of hell shall not prevail against it.
confession. Of binding and loosing.
3 John 1. 42. bEph. 2. 20. Rev. 21. 14. c Job 38. 17.
& 507. 18. lsa. 38. 10.
Ps. 9. 13.
19 d And I will give unto thee the
even the miracles of our Lord, wrought before the eyes, will
effect this ? the darkness must be removed from the heart by
the Holy Spirit, before a man can become wise unto salvation.
Verse 18. Thou art Peter] This was the same as if he had
said, I acknowledge thee for one of my disciples — for this name
was given him by our Lord when he first called him to the
apostleship. See John i. 42.
Peter, mrpo^, signifies a rock, and our Lord, whose constant
custom it was to rise to heavenly things through the medium
of earthly, takes occasion from the name, the metaphorical
meaning of which was strength and stability, to point out the
solidity of the confession, and the stability of that cause which
should be founded on the Christ, the Son of the Living
God.
Upon this very rock, an tuvt» r>; virpx — this true confession
of thine — that I am the Messiah, that am come to reveal and
communicate the Living God, that the dead lost world may
be saved — upon this very rock, myself, thus confessed (al-
luding probably to Psal. cxviii. 22. The Stone which the
builders rejected, is become the Head-stone of the Corner :
and to Isai. xxviii. 16. Behold I lay a Stone in Zionfor a
Foundation) — will I build my church, pav mv ckkMc-ixv, my
assembly, or congregation, i. e. of persons who are made par-
takers of this precious faith. That Peter is not designed in
our Lord's words, must be evident to all who are not blinded
by prejudice. Peter was only one of the builders in this
sacred edifice, Eph. ii. 20. who, himself tells us, (with the rest
of the believers) was built on this living foundation stone :
1 Pet. ii. 4, 5. therefore Jesus Christ did not say, on thee,
Peter, will I build my church, but changes immediately the
expression, and says, upon that very rock, int tccvtij tv Terpcc,
to show that he neither addressed Peter, nor any other of the
apostles. So, the supremacy of Peter, and the infallibility of
the Church of Rome, must be sought in some other Scripture,
for they certainly at° not to be found in this. On the mean-
ing of the word Church, see at the conclusion of this chapter.
The gates of Hell, tfv^o., AiJou, i. e. the machinations and
powers of the invisible worlfi. In ancient times the gates of
fortified cities were used to hold councils in ; and were
usually places of great strength. Our Lord's expression
means, that neither the plots, stratagem*., nor strength of Satan
and his angels, should ever so far prevail a« to destroy the
sacred truths in the above confession. Sometimes the gates
are taken for the troops which issue out from them — we may
firmly believe, that though hell should open her gates, and
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keys of the kingdom of heaven: and Ancci1Tp'
whatsoever thou shalt bind on earth,
shall be bound in heaven : and whatsoever
* Ch. 18. 18. John 20. 23.
vomit out her devil and all his angels to fight against Christ
and his saints, ruin and discomfiture must be the consequence
on their part ; as the arm of the Omnipotent must prevail.
Verse 19. The keys of the kingdom] By the kingdom of
heaven, we may consider the true church, that house of God,
to be meant, and by the keys, the power of admitting into that
house, or of preventing any improper person from coming in.
In other words, the doctrine of sajvation, and the full declara-
tion of the way in which God will save sinners : and who they
are that shall be finally excluded from heaven ; and on what
account. When the Jews made a man a Doctor of the Law,
they put into his hand the key of the closet in the temple,
where the sacred books were kept, and also tablets to write
upon ; signifying by this, that they gave him authority to
teach, and to explain the Scriptures to the people. — Martin.
This prophetic declaration of our Lord was literally ful-
filled to Peter, as he was made the first instrument of open-
ing, i. e. preaching the doctrines of the kingdom of heaven
to the Jews, Acts ii. 41. and to the Gentiles, Acts x. 44 — 47.
xi. 1. xv. 7.
Whatsoever thou shalt bind on earth] This mode of expres-
sion was frequent among the Jews : they considered that every
thing that was done upon earth according to the order of God,
was at the same time done in heaven : hence they were ac-
customed to say, that when the priest, on the day of atone-
ment, offered the two goats upon earth, the same were offered
in heaven. As one goat therefore is permitted to escape on
earth, one is permitted to escape in heaven : and when the
priest casts the lots on earth, the priest also casts the lots ia
heaven. See Sohar. Levit. fol. 26. and see Lightfoot and
Schoetgen. These words will receive considerable light from
Levit. xiii. 3. & 23. The priest shall look upon him (the leper)
:ind pronounce him unclean. Heb. WK NDD1 vetime otho, he
shall pollute him, i. e. shall declare him polluted from the evi-
dences mentioned before, and in ver. 23. The priest shall pro-
nounce him clean p3n 11HD1 vetiharo hacohen, the priest shall
cleanse him, i. e. declarehe is clean from the evidences mention-
ed in the verse. In the one case the priest declared the per-
son infected with the leprosy, and unfit for civil society : and
in the other, that the suspected person was clean, and might
safely associate with his fellows in civil or religious assemblies.
The disciples of our Lord, from having the keys, i. e. the true
knowledge of the doctrine of the kingdom of heaven, should
be able at all times to distinguish between the clean and the
uncleao, and pronounce infallible judgment : and this binding
The disciples charged CHAP. XVI.
thou shalt loose on earth, shall be
loosed in heaven.
20 a Then charged he his disciples
not to tell that he was the Christ.
A. M. 4032.
A. D. 28.
An. Oljrop.
CCI. 4.
» Ch. 17. 9. Mark 8. 30. Luke 9. 21.
and loosing, or pronouncing^ or unfit for fellowship with the
members of Christ, being always according to the doctrine
of the Gospel of God, should be considered as proceeding
immediately from heaven, and consequently as divinely ra-
tified.
Taatbinding and loosing were terms in frequent use among
the Jews, and that they meant bidding and forbidding, grant-
ing and refusing, declaring lawful or unlawful, &c. Dr. Light-
foot, after having given numerous' instances, thus concludes :
" To these may be added, if need were, the frequent, (shall
I say ?) or infinite use of the phrases, "inioi 11DK Bound and
Loosed, which we meet with thousands of times over. But
from these allegations the reader sees abundantly enough both
the frequency and the common use of this phrase, and the
sense of it also ; namely, first, that it is used in doctrine and in
judgments, concerning things allowed or not allowed in the
law. Secondly, that to bind is the same with to forbid, or
to declare forbidden. To think that Christ, when he used the
common phrase, was not understood by his hearers in the
common and vulgar sense, shall I call it a matter of laughter or
of madness ?
" To this, therefore, dn (Hpsp words amount : When the
time was come wherein the Mosaic Law, as to some part of
it, was to be abolished, and left off, and as to another part of it,
was to be continued and to last for ever, he granted Peter,
here, and to the rest of the apostles, chap, xviii. 18. a power to
abolish or confirm what they thought good, and as they thought
good ; being taught this, and led by the Holy Spirit, as if he
should say, Whatsoever ye shall bind in the Law of Moses that
is forbid, it shall be forbidden, the divine authority confirm-
ing it ; and whatsoever ye shall loose, that is, permit, or shall
teach, that it is permitted and lawful, shall be lawful and per-
mitted. Hence they bound, that is forbad, circumcision to the
believers ; eating of things offered to idols, of things strangled,
and of blood for a time, to the Gentiles ; and that which they
bound on earth, was confirmed in heaven. They loosed, that
is, allowed purification to Paul, and to four other brethren, for
the shunning of scandal, Acts xxi. 24. and in a word, by these
words of Christ it was committed to them, the Holy Spirit di-
recting, that they should make decrees concerning religion, as
to the use or rejection of Mosaic rites and judgments, and that
either for a time, or for ever.
" Let the words be applied by way of paraphrase to the
matter that was transacted at present with Peter. ' I am
about to build a Gentile church,' saith Christ, ' and to thee, O
Peter, do I give the keys of the kingdom of heaven, that thou
that they should tell no man that he
was Jesus the Christ. r
215 From that time forth began Jesus
A. M. 4032.
A. D. 2ft.
An. Olyrnp
CCI. 4.
John 11. 27. 1 Cor. 2. 8. Ch. 8. 4. & 9. 30.
may est first open the door of faith to them ; but if thou askest
by what rule that church is to be governed, when the Mosaic
rule may seem so improper for it, thou shalt be so guided by
the Holy Spirit, that whatsoever of the Law of Moses thou shalt
forbid them shall be forbidden ; whatsoever thou grantest
them shall be granted, and that under a sanction made in
heaven.' Hence, in that instant, when he should use his
keys, that is, when he was now ready to open the gate of the
Gospel to the Gentiles, Acts x. he was taught, from heaven,
that the consorting of the Jew with the Gentile, which before
had been bound, was now loosed ; and the eating of any crea-
ture convenient for food, was now loosed, which before had
been bound ; and he in like manner looses both these.
" Those words of our Saviour, John xx. 23. Whose sins ye
remit, they are remitted to them, for the most part are forced to
the same sense with these before us, when they carry quite
another sense. Here the business is of doctrine only, not of
persons ; there of persons, not of doctrine. Here of things law-
ful or unlawful in religion, to be determined by the apostles ;
there of persons obstinate or not obstinate, to be punished by
them, or not to be punished.
" As to doctrine, the apostles were doubly instructed. 1. So
long sitting at the feet of their Master, they had imbibed the
evangelical doctrine.
" 2. The Holy Spirit directing them, they were to determine
concerning the legal doctrine and practice, being completely
instructed and enabled in both by the Holy Spirit descending
upon them. As to thepersons, they were endowed with a pe-
culiar gift, so that the same Spirit directing them if they would
retain, and punish the sins of any, a power was delivered into
their hands of delivering to Satan, of punishing with diseases,
plagues, yea death itself, which Peter did to Ananias and Sap-
phira ; Paul to Elymas, Hymeneus, and Philetus, &c."
After all these evidences and proofs of the proper use of
these terms, to attempt to press the words into the service long
assigned them by the Church of Rome, would, to use the
words of Dr. Lightfoot, be " a matter of laughter or of mad-
ness." No church can use them in the sense thus imposed
upon them, which was done merely to serve secular ends :
and least of all can that very church, that thus abuses them.
Verse 20. Then charged he his disciples] AiereiXuro, he
strictly charged them. Some very good MSS. have areri^rei,
he severely charged — comminatus est — he threatened. These
are the readings of the Cod. Bezoz, both in the Greek and
Latin.
The Christ] The common text has Jesus the Christ, but the
Y 9.
Foretells his passion and death. ST. MATTHEW
AaMd4282' ° to snow unto his disciples, how that
Acc?iyrp' ^e mus* S° un*° Jerusalem, and suffer
— ' many things of the elders, and chief
Peter reproved.
priests, and scribes, and be killed, and be raised
again the third day.
22 Then Peter took him, and began to rebuke
1 Ch. 20. 17. Mark 8. 31. & 9. 31. & 10. 33. Luke 9. 22. & 18. 31. &
24. 6, 7.
word Jesus is omitted by 54 MSS. some of which are not only
of the greatest authority, but also of the greatest antiquity. It is
omitted also by the Syriac, later Persic, later Arabic, Sclavonic,
six copies of the Itala, and several of the Fathers. The most
eminent critics approve of this omission, and Griesbach has
left it out of the text in both his editions. I believe the inser-
tion of it here to be wholly superfluous and improper : for
the question who is this Jesus ? Peter answers, he is, i Xpis-os,
the Messiah. The word Jesus is obviously improper. What
our Lord says here refers to Peter's testimony in ver. 16. Thou
art the Christ — Jesus here says, Tell no man that / am the
Christ, i. e. the Messiah ; as the time for his full manifestation
was not yet come — and he was not willing to provoke the
Jewish malice or the Roman envy, by permitting his disciples
to announce him as the Saviour of a lost world. He chose
rather to wait till his resurrection and ascension had set this
truth in the clearest light, and beyond the power of successful
contradiction.
Verse 21. From that time forth began Jesus, &c."] Before this
time our Lord had only spoken of his death in a vague and ob-
scure manner, see chap. xii. 40. because he would not afflict
his disciples with this matter sooner than necessity required :
but now, as the time of his crucifixion drew nigh, he spoke
of his sufferings and death in the most express and clear terms.
Three sorts of persons, our Lord intimates, should be the cause
of his death and passion ; the elders, the chief priests, and
the scribes. Pious Quesnel takes occasion to observe from this,
lhat Christ is generally persecuted by these three descriptions
of men : rich men, who have their portion in this life : ambi-
tious and covetous ecclesiastics, who seek their portion in this
life : and conceited scholars, who set up their wisdom against
the wisdom of God, being more intent on criticizing words,
than in providing for the salvation of their souls. The spirit
of Christianity always enables a man to bear the iils of life
with patience, to receive death with joy ; and to expect, by
faith, the resurrection of the body, and the life of the world to
come.
Verse 22. Then Peter took him] — NgurXaQofiaos — took him
up — suddenly interrupted him, as it were calling him to order
— see Wakefield. Some versions give 7rgoc-hx£op.£vo$ the sense
of calling him aside. The word signifies also to receive in a
friendly manner — to embrace ; but Mr. W.'s translation agrees
A. M. 4032.
A. D. 28.
An. Olymp.
CCI. 4.
him, saying, b Be it far from thee, Lord:
this shall not be unto thee.
23 But he turned, and said unto Peter,
Get thee behind me, c Satan ; d thou art an of-
fence unto me : for thou savourest not the things
that be of God, but those that be of men.
b Gr. Pity thyself. c See 2 Sam. 19. 22. <> Rom. 8. 7.
better with the scope of the place. A man like Peter, who
is of an impetuous spirit, and decides without considera-
tion, upon every subject, must of necessity be often in the
wrong.
Be it far from thee, Lord] lAs*>; <rti Kvpie, Be merciful to thy-
self, Lord : see the margin. So I think the original should be
rendered. Peter knew that Christ had power sufficient to pre-
serve himself from all the power and malice of the Jews ; and
wished him to exert that in his own behalf, which he had often
exerted in the behalf of others. Some critics of great note
think the expression elliptical, and that the word ©«? God, is
necessarily understood, as if Peter had said, God be merciful to
thee ! but 1 think the marginal reading is the sense of the pas-
sage. The French, Italian, and Spanish render it the same
way. Blind and ignorant man is ever finding fault with the
conduct of God. Human reason cannot comprehend the in-
carnation of the Almighty's Fellow, ^Zech. xiii. 7.) nor recon-
cile the belief of his divinity with his sufferings and death.
How many Peters are there now in the world, who are in ef-
fect saying, this cannot be done unto thee — thou didst not give
thy life for the sin of the world — it would be injustice to cause
the innocent to suffer thus for the guilty — But what saith God ?
His soul shall be made an offering for sin — he shall taste death
for every man — the iniquities of us all were laid upon him —
Glorious truth ! may the God who published it have eternal
praises !
Verse 23. Get thee behind me, Satan\titt*.yz oiruru y.»v, 'Zxrxvot.
Get behind me, thou adversary. This is the proper translation
of the Hebrew word jDt? Satan, from which the Greek word
is taken. Our bjessed Lord certainly never designed that men
should believe he called Peter devil, because he, through
erring affection had wished him to avoid that death which he
predicted to himself. This translation, which is literal, takes
away that harshness which before appeared in our Lord's words.
Thou art an offence unto me] Z*«v<$eeAav pov a— Thou art a
stumbling-block in my way, to impede me in the accomplish-
ment of the great design.
Thou savourest not] That is, dost not relish, ov <ppovets, or,
thou dost not understand or discern the things of God — thou
art wholly taken up with the vain thought that my kingdom
is of this world. He who opposes the doctrine of the atonement
is an adversary and offence to Christ, though he be as sincere
Necessity of taking up the cross. CHAP
A. m. 4032. 24 H a Then said Jesus unto his dis-
An! oi.ymp. ciples, If anj man will come after me,
'__ let him deny himself, and take up his
cross, and follow me.
25 For b whosoever will save his life, shall lose
it: and whosoever will lose his life for my sake,
shall find it.
26 For what is a man profited, if he shall
o-ain the whole world, and lose his own soul?
o
a Ch 10 38. Mark 8. 34. Luke 9. 23. & 14. 27. Acts 14. 22. 1 Thess. 3.
3. 2 Tim. 3. 12. » Luke 17. 33. John 12. 25. « Ps. 49. 7, 8. d Ch.
26.64. MarkS. 38. Luke 9. 26.
in his profession as Peter himself was. Let us beware of false
friendships. Carnal relatives, when listened to, may prove
the ruin of those whom, through their mistaken tenderness,
they wish to save. When a man is intent on saving his own
soul, his adversaries are often those of his own household.
Verse 24. Will come after me) i. e. to be my disciple. This
discourse was intended to show Peter and the rest of the dis-
ciples the nature of his kingdom ; and that the honour that
cometh from the world, was not to be expected by those who
followed Christ.
The principles of the Christian life are, First. To have a
sincere desire to belong to Christ. If any man be willing to
be my disciple, &c. Secondly. To renounce self-dependence,
and selfish pursuits.— Let him deny himself. Thirdly. To
embrace the condition which God has appointed, and bear
the troubles and difficulties he may meet with in walking the
Christian road- — Let him take up his cross. Fourthly. To
imitate Jesus, and do and suffer all in his spirit — Let him
FOLLOW ME.
Let him deny himself] Avc^^txt6u, may well be interpreted,
Let him deny, or renounce himself fully — in all respects — per-
severingly. It is a compounded word, and the preposition «wo
abundantly increases the meaning. A follower of Christ
will need to observe it in its utmost latitude of meaning, in j
order to be happy here, and glorious hereafter. A man's
self is to him the prime cause of most of his miseries. See the
note on Mark viii. 34.
Verse 25. For whosoever will save his life] That is, shall
wish to save his life — at the expense of his conscience, and
casting aside the cross, he shall lose it, — the very evil he
wished to avoid, shall overtake him ; and he shall lose his soul
into the bargain. See then how necessary it is to renounce
one's self! But whatsoever a man loses in this world, for his
steady attachment to Christ and his cause, he shall have
amply made up to him in the eternal world.
Verse 26- Lose his own soul] Or, lose his life, tjjv tpv^v
avrov. On what authority many have translated the word
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An. OI
ymp.
CC1.
4.
XVT. As is the work, so shall be the reward.
or e what shall a man give in exchange
for his soul ?
27 For d the Son of man shall come
in the glory of his Father e with his angels; f and
then he shall reward every man according to his
works.
28 Verily I say unto you, g There be some stand-
ing here, which shall not taste of death, till they
see the Son of man coming in his kingdom.
« Dan. 7. 10. Zech. 14. 5. Ch. 25. 31. Jnde 14. < Job 34. 11. Ps. 62
12. Prov. 24. 12. Jer. 17. 10. & 32. 19. Rom. 2. 6. 1 Cor. 3. 8. 2 Cor. 5. 10.
1 Pet. 1. 17. Rev. 2. 23. & 22. 12. B Mark 9. 1. Luke 9. 23.
'4/v}C' 'n ^p. 2-^ vfirse> life* and in this verse, soul, I know
not: but am certain it means life in both places. If a man
should gain the whole world, its riches, honours, and
pleasures, and lose his life, what would all these profit him,
seeing they can only be enjoyed during life ? But if the
words be applied to the soul, they show the difficulty — the
necessity — and importance of salvation. The world, the devil,
and a man's own heart are opposed to his salvation ; therefore
it is difficult. The soul was made for God, and can never be
united to him, nor be happy till saved from sin : therefore it
is necessary. He who is saved from his sin, and united to
God, possesses the utmost felicity that the human soul can
enjoy either in this, or the coming world : therefore, this
salvation is important. See also the note on Luke ix. 25.
Verse 27. For the Son of man shall come in the glory of his
Father] This seems to refer to Dan. vii. 13, 14. "Behold,
one like the Son of man came — to the Ancient of days — and
there was given him dominion, and glory, and a kingdom,
that all people, and nations, and languages, should serve him."
This was the glorious mediatorial kingdom which Jesus
Christ was now about to set up, by the destruction of the
Jewish nation and polity, and the diffusion of his Gospel
through the whole world. If the words be taken in this sense,
the angels or messengers may signify the apostles andsuccessors
in the sacred ministry, preaching the Gospel in the power of
the Holy Ghost. It is very likely that the words do not ap-
ply to the final judgment, to which they are generally referred ;
but to the wonderful display of God's grace and power after
the day of Pentecost.
Verse 28. There be some — which shall not taste of death]
This verse seems to confirm the above explanation, as our
Lord evidently speaks of the establishment of the Christian
church after the day of Pentecost, and its final triumph after
the destruction of the Jewish polity ; as if he had said, " Some
of you, my disciples, shall continue to live until these things
take place." The destruction of Jerusalem, and the Jewish
economy, which our Lord here predicts, took place abof.t
wtservations on the whole.
ST. MATTHEW.
The word church defined.
forty-three years after this : and some of the persons now with
him, doubtless survived that period, and witnessed the ex-
tension of the Messiah's kingdom ; and our Lord told them
these things before, that when they came to pass, they might
be confirmed in the faith, and expect an exact fulfilment of all
the other promises and prophecies which concerned the ex-
tension and support of the kingdom of Christ.
To his kingdom, or in his kingdom. Instead of pxtrtXeict,
kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saxon,
and one copy of the Itala, with several of the primitive
Fathers, read <5o|«, glory : and to this is added, rev Xlm,rpc<; ttvrtv,
of his Father, by three MSS. and the versions mentioned
before. This makes the passage a little more conformable to
the passage already quoted from Daniel : and it must appear
revy clearly, that the whole passage speaks not of a future judg-
ment, but of the destruction of the Jewish polity ; and the
glorious spread of Christianity in the earth, (by the preaching
of Christ crucified') by the apostles and their immediate suc-
cessors in the Christian church.
1. The disciples, by being constantly with their Master,
were not only guarded against error, but were taught the whole
truth : we should neglect no opportunity of waiting upon God
— while Jesus continues to teach, our ear and heart should be
open to receive his instructions. That what we have already re-
ceived may be effectual, we must continue to hear, and pray on.
Let us beware of the error of the Pharisees ! they minded only
external performances, and those things by which they might
acquire esteem and reputation among men ; thus, humility
and love, the very soul of religion, were neglected by them —
they had their reward — the approbation of those who were
as destitute of vital religion as themselves. — Let us beware also
of the error of the Sadducees, who, believing no other felicity
but what depended on the good things of this world, became the
flatterers and slaves of those who could bestow them, and so, like
the Pharisees, had their portion only in this life. All false re-
ligions, and false principles, conduct to the same end, however
contrary they appear to each other. No two sects could be
more opposed to each other than the Sadducees and Pharisees,
yet their doctrines lead to the same end — they are both -wedded
to this world, and separated from God in the next.
2. From the circumstance mentioned in the conclusion
of this chapter, we may easily see the nature of the king-
dom and reign of Christ, it is truly spiritual and divine ;
having for its object the present holiness and future happiness
of mankind. Worldly pomp, as well as worldly maxims,
were to be excluded from it. Christianity forbids all worldly
expectations, and promises blessedness to those alone who bear
the cross, leading a life of mortification and self-denial. Jesus
Christ has left us an example that we should follow his steps.
How did he live ? — What views did he entertain ? — In what
light did he view worldly pomp and splendour? These are
questions which the most superficial reader may, without
difficulty, answer to his immediate conviction. And has not
Christ said that the disciple is not above the Master? If he
humbled himself, how can he look upon those who, professing
faith in his name, are conformed to the world and mind earthly
things ? These disciples affect to be above their Lord ; and as
they neither bear his cross, nor follow him in the regeneration,
they must look for another heaven than that in which he sits
at the right-hand of God. This is an awful subject, but how
few of those, called Christians, lay it to heart!
3. The term church, in Greek, ex.x\ijvi*, occurs for the
first time, in ver. 13. of this chapter. The word simply means
an assembly or congregation, the nature of which is to be under-
stood from connecting circumstances ; for the word zx.x.to<rtx,
as well as the terms congregation and assembly, may be applied
to any concourse of people, good or bad ; gathered together
for lawful or unlawful purposes. Hence, it is used, Acts xix.
32. for the mob, or confused rabble, gathered together against
Paul, ex.x.>.tiTtx vvyt.txvy.iin, which the town-clerk distinguished,
ver. 39, from a lawful assembly, tna^ao atkKfrttf. The Greek
word ex.xXv<ritt, seems to be derived from tx.KU.Xta, to call out
of, or from, i. e. an assembly gathered out of a multitude ;
and must have some other word joined to it, to determine its
nature, viz. the church of God; the congregation collected
by God, and devoted to his service. The church of Christ;
the whole company of Christians wheresoever found; because
by the preaching of the Gospel, they are called out of the
spirit and maxims of the world, to live according to the
precepts of the Christian religion. This is sometimes called
the catholic or universal church, because constituted of all
the professors of Christianity in the world, to whatever sects
or parties they may belong ; and hence the absurdity of ap-
plying the term catholic, which signifies universal,, to that
very small portion of it, the Church of Rome. In primitive
times, before Christians had any stated buildings, they wor-
shipped in private houses ; the people that had been converted
to God, meeting together in some one dwelling-house of a
fellow-convert, more convenient and capacious than the rest ;
hence the church that was in the house of Aquila and Priscilla,
Rom. xvi. 3, 5. and 1 Cor. xvi. 19. and the church that was
in the house of Nymphas, Col. iv. 15. Now, as these houses
were dedicated to the worship of God, each was termed
kv^ibv oixos kuriou oikos, the house of the Lord; which word
in process of time, became contracted into xv^tcu kurioik, and
x.v^tctx.7j, kuriake; and hence kirk of our northern neigh-
bours, and cypic kirik, of our Saxon ancestors, from which,
by corruption, changing the hard Saxon c into ch, we have
made the word church. This term, though it be generally
used to signify the people worshipping in a particular place,
yet by a metonymy, the container being put for the contained,
we apply, as it was originally, to the building which contains
the worshipping people.
In the proper use of this word there can be no such thing
as the church, exclusively — there may be a church, and the
churches, signifying a particular congregation, or the differ-
| ent assemblies of religious people : and hence, the church of
Christ is transfigured.
CHAP. XVII.
Rome, by applying it exclusively to itself, abuses the term,
and acts as ridiculously as it does absurdly. Church is very
properly defined in the 19th article of the Church of England,
Moses and Elijah appear.
to be " a congregation of faithful men, in the which the pure
word of God is preached, and the sacraments duly ministered,
according to Christ's ordinance."
CHAPTER XVII.
The transfiguration of Christ, 1 — 8. Christ'* s discourse with his disciples on the subject, 9 — 13. He heals a lunatic 14
— 1 8. His discourse with his disciples on this subject also, 19 — 21. He foretells his ozun sufferings and death, 22, 23.
He is required to pay tribute at Capernaum, 24 — 26 ; and provides the money by a miracle, 27.
A. M.
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A!
ND a after six days, Jesus taketh
Peter, James, and John his bro-
ther, and bringeth them up into a high
mountain, apart,
2 And was transfigured before them : b and his
face did shine as the sun, and his raiment was
white as the light.
a Mark 9. 2. Luke 9. 28 » Rev. I. 16. Dan. 10. 6.
NOTES ON CHAP. XVII.
Verse 1. After six days] Mark ix. 2. has the same number ;
but Luke says, ix. 28. after eight days : the reason of this
difference seems to be 'the following: Matthew and Mark
reckon the days from that mentioned in the preceding chapter
to that mentioned in this. Luke includes both days as well
as the six intermediate ; hence, the one makes eight, the other
six, without any contradiction.
Peter, James, and John] He chose those, that they might
be witnesses of his transfiguration : two or three witnesses
being required by the Scripture to substantiate any fact.
Eminent communications of the Divine favour prepare for,
and entitle to great services, and great conflicts. The same
three were made witnesses of his agony in the garden, chap,
xxvi. 37.
A high mountain] This was one of the mountains of Galilee,
but whether mount Tabor or not, is uncertain. Some think it
was mount Hermon. St. Luke says, Christ and his disciples
went up into the mountain to pray, chap. ix. 28.
Verse 2. Was transfigured] That fulness of the Godhead,
which dwelt bodily in Christ, now shone forth through the
human nature, and manifested to his disciples not only that
Divinity which Peter had before confessed, chap. xvi. 16. but
also the glorious resurrection body, in which they should exist
in the presence of God to eternity.
White as the light] But the Cod. Bezse, some of the an-
cient Versions, and several of the Fathers, read at xim, as
mow ; and this is the reading in Mark ix. 3.
Verse 3. Moses and Elias] Elijah came from heaven in the
3 And, behold, there appeared unto \M^4f2-
them c Moses and Elias talking1 with An °Vmp-
. . ° CCI. 4.
him.
4 Then answered Peter, and said unto Jesus,
Lord, it is good for us to be here : if thou wilt, let
us make here three tabernacles ; d one for thee,
and one for Moses, and one for Elias.
c Luke 9. 30. Rev. 11. 3. a Luke 9. 33.
same body which he had upon earth, for he was translated,
and did not see death, 2 Kings ii. 11. And the body of
iMoses was probably raised again, as a pledge of the resurrec-
tion; and as Christ is to come to judge the quick and the
dead, for we shall not all die, but all shall be changed, 1 Cor.
xv. 51. he probably gave the full representation of this in the
person of Moses, who died, and was thus raised to life, (or
appeared now as he shall appear when raised from the dead
in the last day ;) and in the person of Elijah, who never tasted
death. Both their bodies exhibit the same appearance, to
show, that the bodies of glorified saints are the same, whether
the person had been translated, or whether he had died.
It was a constant and prevalent tradition among the Jews,
that both Moses and Elijah should appear in the times of the
Messiah, and to this very tradition the disciples refer, ver. 10.
We may conceive that the law in the person of Moses,
the great Jewish legislator ; and the prophets in the person
of Elijah the chief of the prophets, came now to do homage
to Jesus Christ, and to render up their authority into his
hands ; as he was the end of the law, and the grand subject
of the predictions of the prophets. This appears more par-
ticularly from what St. Luke says, chap. ix. 31. that Moses
and Elijah conversed with our Lord on his death, which he
was about to accomplish (t^ow to fulfil,) because in it, all
the rites, ceremonies, and sacrifices of the law, as well as the
predictions of the prophets, were fulfilled.
Verse 4. Peter said— let us make, &c] That is, when he
saw Moses and Elijah ready to depart from the mount, Luke
ix. 33. he wished to detain them that he might always enjoy
Christ proclaimed from
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5 a While he jet spake, behold, a
bright cloud overshadowed them : and
behold a voice out of the cloud, which
said, b This is my beloved Son, c in whom I am
well pleased ; d hear ye him.
6 e And when the disciples heard it, they fell on
{heir face, and were sore afraid.
ST. MATTHEW. heaven as the only teacher,
7 And Jesus came and f touched
them, and said, Arise, and be not
» 2 Pet. 1. 17. b Ch. 3. 17. Mark 1. 11. Luke 3. 32. c Isai. 42. 1.-
d'Deut. 18. 15, 19. Acts 3. 22, 23. e 2 Pet. 1. 18.
their company with that of his Lord and Master, still sup-
posing that Christ would set up a temporal kingdom upon
earth.
Verse 5. A bright cloud overshadowed them] Or as six MSS.
and Ephraim read it, a cloud of light, vtQeM (parts ; which
reading Griesbach has admitted into the text. As a bright
cloud, or a cloud of light, could not overshadow, or cast any
kind of shade, the word etrec-xictcret should be translated sur-
rounded them. A cloud was frequently the symbol of the Di-
vine presence, but such a cloud had always something very
remarkable in its appearance. Ezekiel, chap. i. 4. represents
it as a great cloud, and a fire infolding itself and a brightness
about it, and out of the midst thereof, as the colour of amber
out of the midst of the fire, and in ver. 28. he tells us, that
this was the appearance of the likeness of the glory of the
Lord. See also Exod. xvi. 10. xl. 33, &c. Ezek. xliii. 2. and
1 Chron. v. 14. But it was generally in a thick, dark cloud,
that God manifested himself under the law ; see Exod. xix.
9. and xx. 21. This might be designed as emblematical of
the Old Covenant, which was but the shadow of the good things
which were to come, Heb. x. 1. and the cloud of light
mentioned here, the emblem of that glorious display of God
in his Gospel, by which life and immortality were brought to
light, 2 Tim. i. 10.
This is my beloved Son] Ovtoz in? e vies y.ov e uyocprtiros, en at
tvS'ox.yirx, Tliis is my Son, the beloved one, in whom I have
delighted, or, been well pleased. God adds his testimony of
approbation to what was spoken of the sufferings of Christ by
Moses and Elijah ; thus showing, that the sacrificial economy
of the Old Covenant was in itself of no worth, but as it referred
to the grand atonement which Jesus was about to make ;
therefore he says, In him have I delighted, (evS'ex.ticrcc) intimat-
ing that it was in him alone, as typified by those sacrifices,
that he had delighted through the whole course of the legal
administration ; and that it was only in reference to the death
of his Son, that he accepted the offerings and oblations made
to him under the old Covenant. Hear him. The disciples
wished to detain Moses and Elijah that they might hear them :
but God shows that the law which had been in force, and the
prophets which had prophesied until now, must all give place
fo Jesus, and he alone must now be attended to as the Way,
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afraid.
8 And when they had lifted up their eyes, they
saw no man, save Jesus only.
9 And as they came down from the mountain,
E Jesus charged them, saying, Tell the vision to
f Dan. 8. 18. & 9. 21. &. 10. 10, 18. s Ch. 16. 20. Mark 8. 30. & 9. 9.
the Truth, and the Life ; for no man could now come unto
the Father but through him. This voice seems also to refer to
| that prediction in Deut. xviii. 15. The Lord shall raise up a
j Prophet like unto me, him shall ye hear. Go no more to
I the law, nor to the prophets, to seek for a coming Messiah ;
for behold he is come ! hear and obey him, and him only.
This transfiguration must have greatly confirmed the
disciples in the belief of a future state, and in the doctrine
of the resurrection ; they saw Moses and Elijah still exist-
ing, though the former had been gathered to his fathers
upwards of 1400 years ; and the latter had been translated
nearly 900.
Verse 6. Fell on their face] Dismayed by the voice, and
dazzled by the glory of the cloud. So Daniel, chap. viii. 17.
and Saul of Tarsus, Acts ix. 4.
Verse 7. Jesus came and touched them] Exactly parallel to
this account is Dan. viii. 18. I was in a deep sleep, i. e. (a
trance) on my face towards the ground; but he touched me,
and set me upright. From Jesus alone are we to expect
divine communications, and by his power only are we able to
bear and improve them. It is very likely that this trans-
figuration took place in the night, which was a more proper
season to show forth its glory, than the day time, in which a
part of the splendour must necessarily be lost by the presence
of the solar light. Besides, St. Luke, chap. ix. 37. expressly
says, that it was on the next day after the transfiguration,
that our Lord came down from the mount.
Verse 9. Tell the vision to no man] See the note on chap.
xvi. 20. and farther observe, that as this transfiguration
was intended to show forth the final abolition of the whole
ceremonial law ; it was necessary that a matter which could
not fail to irritate the Jewish rulers and people, should be
kept secret, till Jesus had accomplished vision and prophecy
by his death and resurrection.
The whole of this emblematic transaction appears to me to
be intended to prove, 1st. The reality of the world of spirits,
and the immortality of the soul. 2dly. The resurrection of the
body, and the doctrine of future rewards and punishments,
see chap. xvi. 27. 3dly. The abolition of the Mosaic institu-
tions, and the fulfilment of the predictions of the prophets
relative to the person, nature, sufferings, death, and resurrection
John the Baptist is CHAP
no man, until the Son of man be risen
again from the dead.
10 IT And his disciples asked him,
Why then say the scribes that Elias
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saying,
must first come ?
11 And Jesus answered and said unto them,
EHas truly shall first come, and b restore all
things :
12 c But I say unto you, That Elias is come
» Mai. 4. 5. Ch.
11. 14. Mark 9. 11.—
21. c Ch. 11. 14.
-•> Mai. 4. 6. Luke 1. 16, 17. Acts 3.
Mark 9. 12, 13.
of Christ, and the glory that should follow. 4thly. The estab-
lishment of the mild, light-bringing, and life-giving Gospel of
the Son of God. And 5thly. That as the Old Jewish Covenant,
and Mediatorship had ended, Jesus was now to be considered as
the sole Teacher, the only availing offering for sin, and the
grand Mediator between God and man.
Verse 10. His disciples] Instead of his disciples, some
MSS. with the Coptic, Armenian, Vulgate, all the Itala
except two, aadOrigen, read simply, «< potiiiTcti, the disciples,
i. e. those only who had been with him on the mount, Peter,
James, and John.
Why then say the scribes that Elias must first come?] As
the disciples saw that Elijah returned to heaven, knowing the
tradition of the elders, and the prophecy on which the tra-
dition was founded, Mai. iv. 5,6. Behold I send you Elijah
the prophet, before the great and terrible day of the Lord shall
come ; and he shall turn the hearts, &c. It was natural enough
for them to inquire what the meaning of the tradition, and
the intention of the prophecy were.
Verse 1 1 . Elias — shall first come and restore all things.']
Or, will reform, xiroxxTcccrryret ; this word our Lord quotes
from the Septuagint ; who render the Hebrew nnx aS a^m
a"J3 hy vehesheb leb aboth dl banim, he will cause the heart of
the fathers to turn to the children, by «s ctTroKxrcfrrnTit y.uphxi
irxrpts irpoq vta, who will convert or restore the heart of the
father to the ton. We are npt therefore to understand the
version of the Septuagint quoted by our Lord, in any other
sense than the Hebrew will allow. No fanciful restoration of
all men, devils, and damned spirits, is spoken of as either being
done, or begun by the ministry of John ; but merely that he
should preach a doctrine, tending to universal reformation of
manners, and should be greatly successful : see Mat. iii. 1 — 7.
and especially Luke iii. 3 — 15. where we find that a general
reformation had taken place, 1. among the common people ;
2. among the tax-gatherers ; and 3. among the soldiers. And
as John announced the coming Christ, who was to baptize,
with the Holy Ghost, i. e. to enlighten, change, and purify the
heart, that the reform might be complete, both outward and
XVII. the spiritual Elijah.
a' ready, and they knew him not, but aXMd4282'
d have done unto him whatsoever they ACC(]1TP'
listed : likewise e shall also the Son of
man suffer of them.
13 f Then the disciples understood that he spake
unto them of John the Baptist.
14 IT g And when they were come to the multi-
tude, there came to him a certain man, kneeling
down to him, and saying,
<*Ch. 14. 3, 10. e Ch. 16. 21. fCh. 11.
Luke 9. 37.
14,
-s Mark 9. 14.
inward, he may be said, in the strictest sense of the word, to
have fulfilled the prophecy : and that he was the Elijah men-
tioned by Malachi, the words of Gabriel to the virgin Mary
prove ; Luke i. 17. And he (John) shall go before him (Christ)
in the spirit and power of Elijah, to turn the hearts of the
fathers to the children, and the disobedient to the wisdom of the
just, fyc. and that his ministry was powerfully effectual for this
purpose, we have already seen.
Verse 12. Knew him not] Or, »vk t7riyvanrctv ecvrtt, They
have not acknowledged him. That is, the Jewish rulers have
not acknowledged him, did not receive him as the fore-
runner of the Messiah. But it appears that all the rest
acknowledged him as such; and some, from the power
and , demonstration of his preaching, were inclined to
think he was more, even the Messiah himself: see Luke
iii. 15.
Verse 13. Then the disciples understood] When he spoke of
the sufferings of this prophetic Elijah, and also of his own,
which had been the subject of the conversation on the mount,
during the transfiguration ; they clearly apprehended that he
spoke of John the Baptist.
Verse 14. When they were come to the multitude] It appears
that a congregation had been collected during our Lord's stay
on the mount ; how great must have been the desire of these
people to hear the nyjrds of Christ ! The assembly is self-col-
lected, and no delay on the preacher's side discourages them — ■
they continue to wait for him : in the present day how rare
is this zeal ! how few by the most pathetic invitation can be
brought together, even at the most convenient times, to hear
the same doctrines, and to get their souls healed by the same
wonder-working Christ !
Kneeling down to him] Or falling at his knees, yovweTm. The
ancients consecrated the ear to Memory ; the forehead to:
Genius ; the right hand to Faith, and the knees to Mercy ;
hence those who entreated favour, fell at and touched the
knees of the person whose kindness they supplicated. — See.
Wakefield's Commentary, and see the note on Exod. ix. 29,
where the subject is largely explained.
/7-
Christ cures a demoniac.
ST. MATTHEW.
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15 Lord, have mercy on my son:
for he is lunatic, and sore vexed ; a for
ofttimes he falleth into the fire, and
oft into the water.
16 And I brought him to thy disciples, and they
could not cure him.
17 Then Jesus answered and said, b O faithless
and perverse generation, how long shall I be
with you?
him hither to me.
how long
shall I suffer you? bring
a Ch. 4. 24. Acta 10. 38.- b Mark 9. 19.
Verse 15. My son — is lunatic] 2e^v(«^eT«/. One who
was most affected with his disorder at the change and full of
the moon. See on chap. iv. 24. But this lunacy was occasioned
by a demon, see ver. 18. and Mark ix. 17. Luke ix. 38.
In this case, the devil intended to hide himself under the
appearance of a natural disorder, that uo supernatural means
taight be resorted to for his expulsion. — See a remarkable
account on Luke ix. 39.
Falleth ofttimes into the fire, and oft into the water.] The
paroxysms of his disorder frequently recurred, and among his
numerous falls, some were into the fire, and some into the
water: so that on this account, his life was in continual
danger. Those who are under the influence of the devil, are
often driven to extremes in every thing. Such are often driven
into the fire of presumption, or the waters of despair. Satan
takes advantage of our natural temper, state of health, and
outward circumstances, to plague and ruin our souls.
Verse 10. Thy disciples — could not cure him ] No wonder,
when the cure must be effected by supernatural agency, and
they had not faith enough to interest the power of God in their
behalf, ver. 20. A spiritual disorder must have a spiritual
remedy: natural means, in such cases, signify just — nothing.
Verse 17 . O faithless and perverse generation .'] These and the
following words may be considered as spoken, 1. To the
disciples, because of their unbelief, ver. 20. 2. To the father
of the possessed, who should have brought his son to Christ.
3. To the whole multitude, who were slow of heart to believe
in him as the Messiah, notwithstanding the miracles which
he wrought. — See Kypke.
Perverse, S'teTrpet/tfievy, signifies 1. such as are influenced
by perverse opinions, which hinder them from receiving the
truth : and, 2. such as are profligate in their manners. — Kvpke.
This last expression could not have been addressed to the
disciples, who were certainly saved from the corruption of
the world ; and whose minds had been lately divinely illumi-
nated by what passed at and after the transfiguration : but at
all times the expression was applicable to the Jezvish people.
Why the disciples could not cure him>
18 And Jesus rebuked the devil;
and he departed out of him ; and
was cured from that very
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the child
hour.
19 Then came the disciples to Jesus apart, and
said, Why could not we cast him out?
20 And Jesus said unto them, Because of
your unbelief: for verily I say unto you, c if
ye have faith as a grain of mustard-seed, ye
shall say unto this mountain, Remove hence
I Ch. 21. 21. Mark 11. 23. Lake 17. 6. 1 Cor. 12. 9. & IS. 2.
Verse 18. Jesus rebuked the devil] Deprived him of all
power to torment the child ; and obliged him to abandon his
present usurped habitation.
There are some souls whose cure God reserves to himself
alone, and to whom all the applications of his ministers appear
to be utterly ineffectual. He sometimes does all without them.
that they may know they can never do any good without
him. Quesnel.
Verse 19. Why could not we cast him out?] They were
confounded at their want of success— but not at their want
of faith, which was the cause of their miscarriage ! When,
the ministers of the Gospel find their endeavours, with re-
spect to some places or persons, ineffectual; they should come
by- private prayer, to Christ, humble themselves before him,
snd beg to be informed whether some evil in themselves have
not been the cause of the unfruitfulness of their labours.
Verse 20. Because of your unbelief] Are we preachers of
the Gospel ? Do the things of God rest upon our minds with
a deep and steady conviction ? Can we expect that a doctrine
which we do not, from conviction, credit ourselves, can be
instrumental in our hands of begetting faith in others ? So
we preached, and so ye believed. The word preached, generally
begets in the people the same spirit which the preacher possesses.
Instead of <*n-<s-'«v, unbelief; the famous Vatican MS. and Cod.
Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic
Origen and Chrysostom read oXiyo7rtnett, littleness of faith.
The disciples had some faith, but not enough — they believed
but not fully.
As a strain of mustard-seed] Some eminent critics think
this a proverbial expression, intimating a great degree of
faith, because removing mountains, which St. Paul, 1 Cor.
xiii. 2. attributes to all faith, i. e. the greatest possible
degree of faith, is attributed here by our Lord, to that faith
which is as a grain of mustard-seed. However this may be,
there can be no doubt that our Lord means, as Bishop Pearce
well remarks, a thriving and increasing faith ; which^iike
the grain of mustard-seed, from being the least of/seeds,
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Christ foretells his death. CHAP. XVII.
to yonder place ; and it shall remove;
and nothing shall be impossible unto
you.
21 Howbeit this kind goeth not out but by
prayer and fasting.
22 H a And while they abode in Galilee, Jesus
said unto them, The Son of man shall be be-
trayed into the hands of men :
2i And they shall kill him, and the third day
a Ch. 16. 21. & 20. 17. Mark 8. 31. & 9. 30, 31. & 10. 33. Luke 9. 22, 44.
& 18. 31. & 24.6,7.
becomes the greatest of all herbs, even a tree in whose
branches the fowls of the air take shelter. — See Wakefield's
Comment, and the note on chap. xiii. 32.
Verse 21. This kind goeth not out but by prayer, &c] Toyra
to ysvas, this kind, some apply to the faith which should be
exercised on the occasion, which goeth not out, doth not exert
itself, but by prayer and fasting ; but this interpretation is,
in my opinion, far from solid. However, there is great
difficulty in the text. The whole verse is wanting in the
famous Vatican MS. one of the most ancient and most au-
thentic perhaps in the world ; and in another one of Colbert's,
written in the 1 1th or 12th century. It is wanting also in the
Coptic, Ethiopic, Syriac hieros., and in one copy of the Itala ;
but all the MSS. acknowledge it in the parallel place, Mark
ix. 29. only the Vatican MS. leaves out n?u«., fasting. I
strongly suspect it to be an interpolation ; but if it be, it is
very ancient, as Origen, Chrysostom, and others of the primi-
tive Fathers, acknowledge it. But while candour obliges me
to acknowledge that I cannot account for the fact here alleged,
that a certain class or genus of demons cannot be expelled
but by prayer and fasting, while others may be ejected with-
out them ; I can give a sense to the passage, which all my
readers will easily understand, viz. that there are certain
evil propensities in some persons, which, pampering the flesh,
tends to nourish and strengthen; and that self denial and
fasting, accompanied by prayer 'to God, are the most like!',
means not only to mortify such propensities, but also to de-
stroy them. For other remarkable circumstances relative to
this case, see the notes on Mark ix. 17, &c.
Verse 22. They abode in Galilee] Lower Galilee, where
the city of Capernaum was.
The Son of man shall be betrayed into the hands of men] Me Ate:
— vxpctS'iS'oirieii as xttpas — The Son of man isabvut to be delivered
into the hands, kc. I am fully of the mind of two eminent
critics, Grotius and Wakefield, that TxpxS^or6xi should be
here translated, delivered, or delivered up, not betrayed : and
that the agency in this case, should be referred to God, not
Is called on to pay tribute.
he shall be raised again. And they AAMD42f'
were exceeding sorry. An. oiymp.
24 H And b when they were come
to Capernaum, they that received c tribute money
came to Peter, and said, Doth not your master
pay tribute ?
25 He saith, Yes. And when he was come
into the house, Jesus prevented him, saying,
What thinkest thou, Simon? of whom do the
b Mark 9. 33. c Called in the original didrachma, being in value fifteen
pence. See Exod. 30. 13. & 38. 26.
to Judas. Jesus was delivered up, by the counsel of God, t©
be an atonement for the sin of the world. See Acts iv. 27
and 28. Jigainst thy holy child Jesus, whom thou hast anointed,
to do what thy hand and thy counsel determined before to be done.
Herod and Pontius Pilate — were gathered together.
Verse 23. They were exceeding sorry.] Since the conversa-
tion on the mount with Moses and Elijah, Peter, James,
and John could have no doubt that their Lord and Master
must suffer ; and that it was for this end he came into the
world ; but while they submitted to the counsel of God, their
affection for him caused them to feel exquisite distress.
Verse 24. They that received tribute] This was not a
tax to be paid to the Roman government ; but a tax for the
support of the temple. The law, Exod. xxx. 13. obliged
every male among the Jews to pay half a shekel yearly, for
the support of the temple ; and this was continaed by them
wherever dispersed, till after the time of Vespasian, see
Josephus, War, book vii. c. 6. who ordered it afterward to be,
paid into the Roman treasury. The word in the text, which
is generally translated tribute — ret oi^px^^x, signifies the di-
drachma, or two drachms. This piece of money was
about the value of two Jlttic drachms, each equal to fifteen
pence of our money. The didrachma of the Septuagint,
mentioned Exod. xxx. 13. was twice as heavy as the Attic,
for it was equal to a whole shekel, this being the value of that
piece of money at Alexandria, the place where the Septuagint
translation was made ; for the half-shekel mentioned in the
above passage, they render vpurv tov £ityx%pov, the half of a
didrachma.
Verse 25. He saith, Yes.] From this reply of Peter, it is
evident that our Lord customarily paid all taxes, tributes, &c.
which were common among the people wherever he came.
The children of God are subject to all civil laws in the places
where they live — and should pay the taxes levied on them by
public authority : and though any of these should be found
unjust, they rebel not, as their business is not to reform the
politics of nations, but the morals of the world,
' Y 2
Works a miracle ST. MATTHEW.
kings of the earth a take custom or
tribute ? of their own children, or of
strangers ?
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26 Peter saith unto him, Of strangers. Jesus
saith unto him, Then are the children free.
27 Notwithstanding, b lest we should offend
* Exod. 30. 13. Gal. 4.
4. Heb. 4. 15. Neh. 10. 32.-
1 Thess. 5. 22. l-.Cor. 8. 13.
-b Rom. 14. 19.
Verse 26. Then are the children free.] As this money is
levied for the support of that temple, of which I am Lord,
then I am not obliged to pay the tax ; and my disciples, like
the priests that minister, should be exempted from the
necessity of paying.
Verse 27. Lest we — offend them] Be a stumbling-block to
the priests, or rulers of the Jews, I will pay the tribute, —
go thou to the sea — cast a hook, and take the first fish — thou
shalt find a piece of money, <rTu,rr,px, a stater. This piece of
money was equal in value to four drachms, or two shekels,
(five shillings of our money) and consequently was sufficient
to pay the tribute for our Lord and Peter, which amounted
to about half-a-crown each. If the stater was in the mouth or
belly of the fish before, who can help admiring the wisdom
of Christ that discovered it there ? If it was not before in the
mouth of the fish, who can help admiring the power of
Christ, that impelled the fish to go where the stater had been
lost in the bottom of the sea, take it up, come towards the
shore where Peter was fishing, and, with the stater in its
mouth or stomach, catch hold of the hook that was to draw it
out of the water ? But suppose there was no stater there, which
is as likely as otherwise, then Jesus created it for the purpose,
and here his Omnipotence was shown; for to make a thing
exist that did not exist before, is an act of unlimited power,
however small the thing itself may be.
The account of the transfiguration, the peculiar case of
the lunatic, with his cure, and the miracle wrought to pay
the tribute money, render this one of the most interesting and
instructive chapters in the New Testament.
1. To what has already been said on the subject of the
transfiguration, nothing need be added : I have given that
sense to it which the circumstances of the case, the construc-
tion of the words, and the analogy of faith warrant. That
others have understood the whole transaction differently, is
readily granted. Some of the foreign critics, who are
also called Divines, have stripped it, by their mode of in-
terpretation, of all its strength, use, and meaning. With
ihem it is thus to be understood : — " Jesus, with his dis-
ciples Peter, James, and John, went by night into a moun-
tain, for the purpose of prayer and meditation ; while thus
in order to pay the tribitte.
them, go thou to the sea, and cast an
hook, and take up the fish that first
cometh up ; and when thou hast open-
ed his mouth, thou shalt find c a piece of mo-
ney : that take, and give unto them for me and'
thee.
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f Or, a stater. It is half an ounce of silver, in value 2s. 6<£ after 5s.'
the ounce.
engaged, the animal spirits of the disciples were overcome by
watching and fatigue, and they fell asleep—in this sleep
they dreamed, or Peter only dreamed, that he saw his Master
encompassed with a glorious light, and that Moses and Elijah
were conversing with him. That early in the morning, just
as the sun was rising, there happened some electric or thun-
der-like explosions, (a thing not unfrequent near some moun-
tains) by which the disciples were suddenly awoke; that
Peter, whose mind was strongly impressed with his dream,
seeing the rising sun shine gloriously upon his Master, and
his strongly impressed senses calling to remembrance his
late vision, he for a moment imagined he saw, not only the
glory of which he had dreamed, but the persons also—
Moses and Elijah, still standing on the mount with Christ :
that not being as yet sufficiently awake, finding the images
impressed on his imagination fleeting away with his returning
exercise of reason, he cried out, before he was aware, Lord I
it is good for us to be here, let us make three tabernacles, &c.
but in a short time, having recovered the regular use of his
senses, he perceived that it was a dream ; and having told it
to our Lord and his brother disciples, lest the Jews might
take occasion of jealousy from it, he was desired to tell the
vision to no man." This is the substance of that strange
explanation given by those learned men, to this extraordinary
transaction ; a mode of interpretation only calculated to support
that system, which makes it an important point to deny and
decry all supernatural and miraculous influence, and to explain
away all the spirituality of the New Testament. Whatever
ingenuity may be in this pretended elucidation, every unpre-
judiced person must see that it can never be brought to
accord with the letter, and concomitant circumstances of this
most remarkable case.
2. The cure of the deaf and dumb lunatic, has been treated
by the same critics, in nearly the same way, and for the
same obvious design, namely, to exclude from the world
all supernatural agency ; and could they succeed in this, of
what value, or indeed, utility, could the whole New Testa-
ment be to mankind ? We might be well astonished to find
such a history, with such a great variety of curious, and ap-
parently interesting circumstances : — a wondrous person, la-
bouring, preaching, suffering, dying, &c. &c. without having
The disciples iittjUire who shall
CHAP. XVIII.
be the greatest among them.
scarcely any thing in view, but a sort of merely moral refor-
mation of the outward man ! Truly, this
" Is like an ocean into tempest toss'd,
To waft a feather, or to drown afiy."
But the truth of God's miraculous interpositions, the miracles
of the New Testament, demoniacal possessions and influence,
the atonement, the inspiration of the Holy Spirit, the rege-
neration of the corrupted human heart, &c. &c. must not be
given up to please a certain description of persons, who have
no commerce with God themselves, and cannot bear that
others should either have or pretend to it.
3. The miracle wrought for the paying of the temple tribute
money, is exceedingly remarkable. The note on ver. 27.
brings this particularly to view. To what is there said, it
may be added, that our Lord seems to have wrought this
miracle for the following purposes : t- More forcibly to im-
press the minds of his disciples, and his followers in general,
with the necessity and propriety of being subject to all the
laws of the different, states, kingdoms, &c. wheresoever the
providence of God might cast their lot.
2. To show forth his own unlimited power and knowledge,
that they might be fully convinced that he knew all things,
even to the most minute, and could do whatsoever he pleased,
and that both his wisdom and power were continually inter-
ested in behalf of his true disciples.
3. To teach all believers a firm trust and reliance on
Divine Providence, the sources of which can never be ex-
hausted ; and which, directed by infinite wisdom and love,
will make every provision essentially requisite for the comfort
and support of life. How many of the poor followers of
Christ have been enabled to discern his kind hand even in
the means furnished them to discharge the taxes laid on
them by the state ! The profane and the unprincipled may de-
ride, and mock on, but the people of God know it to be their
duty and their interest to be subject to every ordinance of
man for the Lord's sake ; and while his grace and providence
render this obedience, in things both spiritual and secular,
possible, his love, which their hearts feel, renders their duty
their delight. The accomplishment of such ends as these, is
worthy both of the wisdom and benevolence of Christ.
CHAPTER XVIII.
The disciples inquiring who should be greatest in Christ's kingdom, 1. He takes occasion to recommend humility.,
simplicity, and disinterestedness, 2 — 6. Warns them against offences, 7. Recommends mortification and self-
denial, 8, 9. Charges them to avoid giving offence, 10, 11. Parable of him 7oho has lost one sheep out of his
flock consisting of one hundred, 12 — 14. How to deal with an offending brother, 15 — 18. A gracious promise
to social prayer, 19, 20. How often an offending brother who expresses sorrow, and promises amendment, is to
be forgiven, 21, 22. The parable of the king, who calls his servants to account, and finds one who owed him
ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, 23 — 27. Of the same person,
toho treated his fellow-servant unmercifully, who owed him but a small sum, 28 — 30. Of the punishment inflicted
on this unmerciful servant, 31 — 35.
T a the same time came the
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same time came
disciples unto Jesus, saying,
» Mark 9. 33. Luke 9. 46. & 22. 24.
NOTES ON CHAP. XVIII.
Verse 1. At the same time] Or hour ; but wgtt is frequently
used to signify some particular time : however, instead of
*§ <*, three MSS. all the Itala, but four, and Origen, read yfitsg «,
day. Origen says both readings were extant in MSS. in his
time.
Who is the greatest] Could these disciples have viewed
the kingdom of Christ in any other light than that of a tem-
poral one ? Hence they wished to know whom he would make his
prime minister— whom his general — whom his chief chancel-
lor— whom supreme judge, &c. &c. Is it he who-first became
b Who is the greatest in the kingdom
of heaven ?
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b Ch. 24. 45. Ch. 20. 20, &c. Mart 10. 37. Acts 1. 6.
thy disciple, or he who is thy nearest relative, or he who has
most frequently entertained thee, or he who is the oldest,
merely as to years ? Could this inquiry have proceeded from
any but the nine disciples, who had not witnessed our Lord's
transfiguration ? Peter, James, and John, were surely more
spiritual in their views ! And yet how soon did even these
forget that his kingdom was not of this world ! See Mark x„
35, &c. Johnxviii. 10, &c. The disciples having lately seen
the keys delivered to Peter, and found that he, with James and
John, had been privileged with being present at the transfigura-
tion, it is no wonder if a measure of jealousy and suspicion be-
■
Christ shows the great
2 And Jesus
ST. MATTHEW.
called a little child
necessity of humility.
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aV. oiymp. unto him, and set him in the midst of
CCI.4. ,
— them,
3 And said, Verily I say unto you, a Except ye
be converted, and become as little children, ye
shall not enter into the kingdom of heaven.
4 b Whosoever therefore shall humble himself
as this little child, the same is the greatest in the
kingdom of heaven.
* Ps. 131. 2. Ch. 19. 14. Mark 10. 14. Luke 18. 16. 1 Cor. 14. 20. 1 Pet. 2. 2.
>>Ch. 20. 27. &23. 11.
gun to work in their minds. From this inquiry we may also
learn that the disciples had no notion of Peter's supremacy ; nor
did they understand, as the Roman Catholics will have it, that
Christ had constituted him their head, eitherby the conversation
mentioned chap. xvi. 18, 19. or by the act mentioned in the con-
clusion of the preceding chapter. Had they thought that any
such superiority had been designed, their present question
must have been extremely impertinent. Let this be observed.
Verse 2. A little child] But this child could walk, for he
called him to him. Nicephorus says, this was Ignatius, who
was afterward bishop of Antioch, and suffered martyrdom
under, and by command of, the Roman emperor Trajan, in
the 107th year of our Lord. But this good father is not
much to be depended on, being both weak and credulous.
Verse 3. Except ye be converted] Unless ye be saved from
those prejudices which are at present so baneful to your
nation, (seeking a temporal and not a spiritual kingdom)
unless ye be clothed with the spirit of humility, ye cannot
enter into the spirit, design, and privileges of my spiritual
and eternal kingdom. The name of this kingdom should put
you in mind of its nature. — 1. The king is heavenly; 2. His
subjects are heavenly-minded ; 3. Their country is heavenly,
for they are strangers and pilgrims upon earth ; 4. The go-
vernment of this kingdom is wholly spiritual and divine.
See on ch. iii. 2.
And become as little children] i. e. Be as truly without
worldly ambition, and the lust of power, as little children are,
who act among themselves as if all were equal.
Verse 4. Whosoever therefore shall humble himself] So great
is the disparity between the kingdom of Christ and the king-
doms of this world, that there is no way of rising to honours
in the former, but by humility of mind, and continual self-
abasement.
The same is greatest] Thus our Lord shows them, that they
were all equal, and that there could be no superiority among
them, but what must come from the deepest humility : he
intimates also, that wherever this principle should be found,
it would save its possessor from seeking worldly honpurs or
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5 And c whoso shall receive one such
little child in my name, receiveth me.
6 d But whoso shall offend one of
these little ones which believe in me, it were
better for him that a millstone were hanged
about his neck, and that he were drowned in the
depth of the sea.
7 IT Wo unto the world because of offences!
for e it must needs be that offences come; but
c Ch. 10. 42. Luke 9.
-d Mark 9. 42. Luke 17. 1, 2. e Luke 17. I.
1 Cor. 11. 19.
earthly profits, and from seeking to be a ruler over his
brethren, or a lord in God's heritage.
Verse 5. One such little child] As our Lord in the pre-
ceding verses considers a little child an emblem of a genuine
disciple, so by the term in this verse, he means a disciple
only. " Whosoever will receive, i. e. show unto such a'child-
like, unambitious disciple of mine, any act of kindness for my
sake, I will consider it as done to myself."
Verse 6. But whoso shall offend one of these little ones] But
on the contrary, whosoever shall cause one of the least of
those who believe in me to be stumbled — to go into the spirit
of the world, or give way to sin, — such an one shall meet with
the most exemplary punishment.
Let those who act the part of the devil, in tempting others
to sin, hear this declaration of our Lord, and tremble.
A millstone] M&Aoj evot^s, an ass's millstone, because in ancient
times, before the invention of wind and water mills, the stones
were turned sometimes by slaves, but commonly by asses or
mides.
Drowned in the depth of the sea.] It is supposed that in.
Syria, as well as in Greece, this mode of punishing criminals
was practised ; especially in cases of parricide, and when a
person was devoted to destruction for the public safety, as in
cases of plague, famine, &c. That this was the custom in
Greece, we learn from the Scholiast on the Equites of Aristo-
phanes. Ot«» y«f icetreTravTovv rtvco;, jietges am ts>v Tgccffl&at
sx^iftav. When a person was drowned, they hung a weight,
(ujj-e£ GoMv *i6ov, Suidas) a vast stone about his neck. See the
ancient Scholia upon the Equites, lin. 1360. and Suidas, in.
v7r£%Zo\w XtSoi. We find also that it was a positive institute
of the ancient Hindoo law. " If a woman," says the precept,
" cause any person to take poison, sets fire to any person's
house, or murders a man, then the magistrate, having bound
a stone to her neck, shall drown her.'''' — Halhead's Code of
Gentoolaws, 4to. edition, page 306.
Verse 7. Wo!] or, alas! ovxt. It is the opinion of some
eminent critics, that this word is ever used by our Lord ta
i express sympathy and concern.
I
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Necessity of self-dental CHAP
a wo to that man by whom the offence
cometh.
8 b Wherefore if thy hand or thy foot
offend thee, cut them off, and cast them from thee :
it is better for thee to enter into life halt or maim-
ed, rather than having two hands or two feet to
be cast into everlasting fire.
9 And if thine eye offend thee, pluck it out,
and cast it from thee : it is better for thee to enter
into life with one eye, rather than having two eyes
to be cast into hell fire.
10 H Take heed that ye despise not one of these
a Ch. 26. 24. •» Ch. 5. 29, 30. Mark 9. 43, 45.
Because of offences] Scandals, stumbling-blocks, persecu-
tions, &c.
For it must needs be that offences come] Kva.yx.vt yccg est/v t Xitii
tic e-x.ctvS'xXct, for the coining of offences is unavoidable. Such
is the wickedness of men, such their obstinacy, that they
will not come unto Christ that they may have life, but des-
perately continue deceiving and being deceived. In such a
state of things, offences, stumbling-blocks, persecutions, &,c.
are unavoidable.
Wo to that man] He who gives the offence, and he who re-
ceives it, are both exposed to ruin.
Verses 8 and 9. If thy hand, &c] See the notes on chap. v.
29, 30.
Verse 10. One of these Utile ones] One of my simple, lov-
ing, humble disciples.
Tlieir angels — always behold] Our Lord here not only al-
ludes to, but in my opinion establishes the notion received by
almost all nations, viz. That every person has a guardian an-
gel, and that these have .always access to God, to receive orders
relative to the management of their charge. See Psal. xxxiv.
8. Heb. i. 14.
Always behold the face] Hence, among the Jews, the angels
were styled O'ja 0*70, malakey panim, angels of the face, and
Michael is said to be O'JSH "«y , sar ha-panim, the prince of the
face. This is an allusion to the privilege granted by eastern
monarchs to their chief favourites ; a privilege which others
were never permitted to enjoy. The seven princes of Media
and Persia, who were the chief favourites, and privy-counsellors
of Masuerus, are said to see the king's face. Esth. i. 14. see
also 2 Kings xxv. 19. and Jerem. li. 25. Our Lord's words
give us to understand, that humble-hearted, childlike dis-
ciples, are objects of his peculiar care, and constant attention.
The clause, ii ovgavots, in the heavens, is wanting in several
MSB. Versions, and Fathers.
Verse 11. For the Son of man, Sic] This is added as a
, X V HI. Parable of the lost sheep.
little ones ; for I say unto you, That AA\ 4f£-
in heaven c their angels do always Acciy4P'
d behold the face of my Father which '
is in heaven.
1 1 e For the Son of man is come to save that
which was lost.
12 f How think ye? if a man have a hun-
dred sheep, and one of them be gone astray, doth
he not leave the ninety and nine, and goeth into
the mountains, and seeketh after that which is
gone astray ?
13 And if so be that he find it, verily I say
c Ps. 34. 7. Zech. 13. 7. Hebr. I. 14. d Esth. 1. 14 Luke 1.19.
e Luke 9. 50. & 19. 10. Johu 3. 17. & 12. 47.— f Luke 15. 4.
second reason, why no injury should be done to his followers,
" The Son of man has so loved them, as to come into the
world to lay down his life for them."
That which was lost] AnohaXot;. In Rev. ix. 11. Satan is
called AtoMvuv, Apolluon, the destroyer, or, him who lays
waste. This name bears a near relation to that state in which
our Lord tells us he finds all mankind, — lost, desolated, ruined.
So it appears that Satan and men have the nearest affinity to.
each other — as, the destroyer and the destroyed, — the desolator
and the desolated, — the loser and the lost. But the Son of
man came to save the lost. Glorious news ! may every lost
soul feel it ! This verse is omitted by five MSS. two Versions;,
and three of the Fathers ; but of its authenticity there can
be no doubt, as it is found in the parallel place, Luke xix. 10,
on which verse there is not a single various reading found in
any of the MSS. that have ever been discovered, nor in anj'
of the ancient Versions.
Verse 12. Doth he not leave the ninety and nine, and goeth
into the mountains] So our common translation reads the verse ;
others, Doth he not leave the ninety and nine upon the moun-
tains, and go ? &c. This latter reading appears to me to be
the best ; because in Luke xv. 4. It is said, he leaveth the nine-
ty and nine in the desert. The allusion, therefore, is to a
shepherd feeding his sheep on the mountains, in the desert ;
not seeking the lost one on the mountains.
Leaving the ninety and nine, and seeking the one strayed
sheep : — This was a very common form of speech among the
Jews, and includes no mystery, though there are some who
imagine that our Lord refers to the angels who kept not their
first estate, and that they are in number to men as ninety-
nine are to one. But it is likely that our Lord in this place?
only alludes to his constant solicitude to instruct, heal, and
save those simple people of the sea-coasts, country vil-
lages, &.c. who were scattered abroad, as sheep without a
shepherd, (ch. ix. 3Q.) the scribes and Pharisees paying pe
How lee are to deal
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unto you, He rejoiceth more of that
sheep, than of the ninety and nine which
went not astray.
14 Even so it is not the will of your Father
which is in heaven, that one of these little ones
should perish.
1.5 H Moreover aif thy brother shall trespass
against thee, go and tell him his fault between thee
and him alone : if he shall hear thee, b thou hast
gained thy brother.
ST. MATTHEW. with an offending brother
16 But if he will not hear thee, then
a Lev. 19. 17. Ecclus. 19. 13. Luke 17. 3. b James 5. 20. 1 Pet. 3. 1.
<= Deut. 17. 6. & 19. 15. John 8. 17. 2 Cor. 13. 1. Heb. 30. 28.
attention to their present or eternal well-being. This may
be also considered as a lesson of instruction and comfort to
backsliders. — How hardly does Christ give them up !
Verse 13. He rejoiceth more] It is justly observed by one on
this verse, that it is natural for a person to express unusual joy
at the fortunate accomplishment of an unexpected event.
V erse 1 4. It is not the will of your Father] If any soul be
finally lost, it is not because God's will or counsel was against
its salvation, or that a proper provision had not been made
for it ; but that though light came into the world, it prefer-
red darkness to light, because of its attachment to its evil
deeds.
Verse 15. If thy brother] Any who is a member of the same
religious society, sin against thee, 1. Go and reprove him
alone, — it may be in person ; if that cannot be so well done,
by thy messenger ; or in writing (which in many cases is
likely to be the most effectual.) Observe, our Lord gives no
liberty to omit this, or to exchange it for either of the follow-
ing steps. If this do not succeed,
Verse 16. 2. Take with thee one or two more] Men whom
he esteems, who may then confirm and enforce what thou
aayest ; and afterward, if need require, bear witness of what
was spoken. If even this do not succeed, then, and not
before,
Verse 17. 3. Tell it unto the church] Lay the whole matter
before the congregation of Christian believers, in that place
of which he is a member, or, before the minister and elders,
as the representatives of the church or assembly ; if all this
avail not, then,
Let him be unto thee as a heathen man and a publican] To
whom thou art, as a Christian, to owe earnest and persevering
good will, and acts of kindness ; but have no religious com-
munion with him, till, if he have been convicted, he
acknowledge his fault. Whosoever follows this threefold rule,
will seldom offend others, and never be offended himself.
J. Wesley.
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take with thee one or two more, that An- oiVmp.
• CCI 4. ■
in c the mouth of two or three wit- — -
nesses every word may be established.
17 And if he shall neglect to hear them, tell it
unto the church : but if he neglect to hear the
church, let him be unto thee as a d heathen man
and a publican.
18 Verily I say unto you, e Whatsoever ye
shall bind on earth shall be bound in heaven :
d Rom. 16. 17. 1 Cor. 5. 9. I Thess. 3. 6, 14. 2 John 10. « Ch. 16. 19.
John 20. 23. 1 Cor. 5. 4.
Reproving a brother who had sinned, was a positive com-
mand under the law. See Lev. xix. 17. And the Jews have
a saying, that one of the causes of the ruin of their nation
was, " No man reproved another ."—On the word Church, see
at the end of chap. xvi.
Verse 18. Whatsoever ye shall bind, &c] Whatever deter-
minations ye make in conformity to these directions for your
conduct to an offending brother, will be accounted just, and
ratified by the Lord. See on ch. xvi. 19. and to what is there
said, the following observations may be profitably added.
Ot» £«y S'iicrtjre — xxi orct exv tea-tire. Binding and loosing, in
this place, and in Matt. xvi. 19. is generally restrained by
Christian interpreters, to matters of discipline and authority.
But it is as plain as the sun, by what occurs in numberless
places dispersed throughout the Mishna, and from thence
commonly used by the later Rabbins, when they treat of ritual
subjects, that binding signified, and was commonly under-
stood by the Jews at that time, to be a declaration that any
thing was unlawful to be done ; and loosing signified on the
contrary, a declaration that any thing may be lawfully done.
Our Saviour spoke to his disciples in a language which they
understood, so that they were not in the least at a loss to com-
prehend his meaning ; and its being obsolete to us, is no man-
ner of reason why we should conclude that it was obscure to
them. The words bind and loose, are used in both places
in a declaratory sense of things, not of persons. It is » and
ot», in the neuter gender, both in chap. xvi. and here in
this : i. e. Whatsoever thing or things ye shall bind or loose.
Consequently, the same commission which was given at first
to St. Peter alone, (chap. xvi. 19.) was afterward enlarged to
all the apostles. St. Peter had made a confession, that Jesus
was the Christ, the Son of God. His confession of the di-
vinity of our Lord, was the first that ever was made by man ;
to him, therefore, were given the keys of the kingdom of
heaven, i. e. God made choice of him among all the
apostles, that the Gentiles should first, by his mouth, hear
Gracious promises
and whatsoever ye shall loose on earth
shall be loosed in heaven.
19 a Again I say unto you, That if
two of you shall agree on earth, as touching
any thing that they shall ask, b it shall be done
CHAP. XVIII.
to social prayer.
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Ch. 5. 24. b 1 John 3. 22. & 5. 14.
the word of the Gospel, and believe. He first opened the
kingdom of heaven to the Gentiles, when he preached to
Cornelius. It was open to the Jews all along before ; but if
we should suppose that it was not, yet to them also did St.
Peter open the kingdom of heaven, in his sermon at the great
Pentecost. Thus, then, St. Peter exercised his two keys ; that
for the Jews at the great Pentecost ; and that for the Gentiles,
when he admitted Cornelius into the church. And this was
the reward of his first confession, in which he owned Jesus
to be the promised Messiah. And what St. Peter loosed,
i. e. declared as necessary to be believed and practised by the
disciples here, was ratified above. And what he declared
unlawful to be believed and practised, (i. e. what he bound,)
was actually forbidden by God himself.
<l I own myself obliged to Dr. Lightfoot for this interpre-
tation of the true notion of binding and loosing It is a
noble one, and perfectly agrees with the ways of speaking
then in use among the Jews It is observable, that these
phrases of binding and loosing occur no where in the New
Testament, but in St. Matthew, who is supposed to have writ-
ten his Gospel first in Hebrew, from whence it was translated
into Greek, and then the force and use of the expression will
better appear." Dr. Wotton,s Miscell. Discourses, vol. i. p. 309,
&c &c.
"The phrases to bind and to loose were Jewish, and most
frequent in their writers. It belonged only to the teachers
among the Jews, to bind and to loose. When the Jews set
any apart to be a preacher, they used these words, Take
thou liberty to leach what is bou d and what is Loost:."
Slrype's Preface to the Posthumous Remains of Dr. Lightfoot,
page 38.
- Verse 19. Again I say unto you] The word »ftv*, verily, is
added here, in ninety-eight MSS. (many of which are of the
greatest antiquity and importance) seven editions, all the
Arabic, the Slavonic, and several of the Itala. The taking in
or leaving out such a word, may appear to some a matter of
indifference ; but as I am fully convinced Jesus Christ never
spoke a useless or a needless word, my maxim is, to omit
not one syllable that I am convinced (from such authority as
the above) he has ever used, and to take in nothing that he
did not speak. It makes the passage much more emphatic —
Again, verily / say unto you, &c.
If two of you shallagree] ILv^atn^ai-it, symphonize, or harmo-
nize. It is a metaphor taken from a number of musical instru-
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for them of my Father •which is in
heaven.
20 For where ctwo or three are ga-
thered together in my name, there am I in the
midst of them.
m- - — ■ ■■ — ■■" - ■ ; — ,- ■' -■■,■■■
Dan. 2. 17, 18. John 14. 13-15. & 16. 23. Acts 3. 16. & 4. 7- 1 Cor. 5. 4
ments set to the same key, and playing the same tune : here,
it means a perfect agreement of the hearts, desires, wishes,
and voices, of two or more persons praying to God. It also
intimates that as a number of musical instruments, skilfully
played, in a good concert, are pleasing to the ears of men.
so a number of persons united together in warm, earnest,
cordial prayer, is highly pleasing in the sight and ears of the
L.ird. Now this conjoint prayer refers in all probability,
to the binding and loosing in the preceding verse ; and thus
we see what power faithful prayer has with God !
It shall be done for them] What an encouragement to pray '.
even to two, if there be no more disposed to join in this hea-
venly work.
Verse 20. For where two — are gathered together in my name]
There are many sayings among the Jews almost exactly
similar to this, such as, Wherever even two persons are sil-
ting in discourse concerning the law, the Divine presence is
among them. — See much more in Schoetgen. And the follow-
ing, among the ancient Hindoos, is like unto it : " When
Brahma, the Lord of creation, had formed mankind, and at
the same time appointed his worship, he spoke and said,
' With this worship pray for increase, and let it be that on
which ye shall depend for the accomplishment of all your
wishes. With this remember God, that God may remember
you. Remember one another, and ye shall obtain supreme
happiness. God being remembered in worship, will grant
you the enjoyment of your wishes : he who enjoyeth what
hath been given unto him by God, and oftereth not a portion
unto him, is even as a thief. Know that good works come
from Brahma, whose nature is incorruptible ; wherefore, the
omnipresent Brahma, is present in the worship.' " — See
the Bagvat Geeta, p. 45, 46.
In my name] Seems to refer particularly to a public profes-
sion of Christ and his Gospel.
There am I in the midst] None but God could say these
words, to say them with truth, because God alone is every
where present, and these words refer to his omnipresence.
Wherever — suppose millions of assemblies were collected in
the same moment, in different places of the creation, (which
is a very possible case) this promise states, that Jesus is in
each of them. Can any, therefore, say these words, except that
God who fills both heaven and earth ? But Jesus says these
words : ergo — Jesus is God. Let it be observed, that Jesus
is not among them to spy out their sins, or to mark down the
Of forgiveness of injuries.
21 f Then came Peter to him, and
said, Lord, how oft shall my brother
sin against me, and I forgive him?
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ST. MATTHEW. The cruel fellow-servant.
24 And when he had begun to reckon,
one was brought unto him, which owed
him ten thousand c talents.
1 till seven times ?
22 Jesus saith unto him, I say not unto thee,
Until seven times : b but, Until seventy times
seven.
23 Therefore is the kingdom of heaven likened
unto a certain king, which would take account of
his servants.
aLuke 17. 4. b Ch 6. 14. Mark 11. 25. Col. 3. 13 CA talent is
750 ounces of silver, which after Jive shillings the ounce is 187/. 10s.
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imperfections of their worship ; but to enlighten, strengthen,
comfort, and save them.
Verse 21. Till seven times?] Though seven was a number,
of perfection among the Hebrews, and often meant much
more than the units in it imply ; yet it is evident that Peter
uses it here in its plain literal sense, as our Lord's words suf
ficiently testify. It was a maxim among the Jews, never to
forgive more than thrice : Peter enlarges this charity more
than one half; and our Lord makes even his enlargement
septuple, see ver. 22. Revenge is natural to man, i. e. man is
naturally a vindictive being, and, in consequence, nothing is
more difficult to him than forgiveness of injuries.
Verse 22. Seventy times seven.] There is something very
remarkable in these words, especially if collated with Gen. iv.
24. where the very same words are used — " If any man
kill Lamech, he shall be avenged seventy times seven.'''' The
just God punishes sin in an exemplary manner. Sinful man,
who is exposed to the stroke of divine justice, should be
abundant in forgiveness, especially as the merciful only shall
find mercy. See the note on chap. v. 7. and on vi. 14, 15. The
sum seventy times seven makes four hundred and ninety. Now
an offence, properly such, is that which is given wantonly,
■maliciously and without any provocation. It is my opinion,
that let a man search ever so accurately, he will not find that
he has received, during the whole course of his life, four
hundred and ninety such offences. If the man who receives
the offence, has given any cause for it, in that case, the half
of the offence, at least, towards his brother, ceases.
Verse 23. Therefore is the kingdom] In respect to sin,
cruelty, and oppression, God will proceed in the kingdom of
heaven (the dispensation of the Gospelj as he did ia former
times ; and every person shall give an account of himself to
God. Every sin is a debt contracted with the justice of God :
men are all God's own servants, and the day is at hand in
which their Master will settle accounts with them, inquire
into their work, and pay them their wages. Great Judge !
what an awful time must this be, when with multitudes no-
thing shall be found but sin and insolvency !
25 But. forasmuch as he had not to pay, his
lord commanded him d to be sold, and his wife,
and children, and all that he had, and payment to
be made.
26 The servant therefore fell down, and e wor-
shipped him, saying, Lord, have patience with me,
and I will pay thee all.
■> 2 Kings 4. 1. Neb. 5. 8. e Or, besought him.
By servant in the text we are to understand, a petty king, or
tributary prince ; for no hired servant could possibly owe
such a sum as is here mentioned.
Verse 24. Ten thousand talents.] VLvgim ntxavrav, a myriad
of talents, the highest number known in Greek arithmetical
notation. An immense sum, which, if the silver talent be
designed, amounts to 4,500,000 sterling ; but if the gold talent
be meant, which is by far the most likely, then the amount is
67,500,000 sterling, a sum equal to the annual revenue of the
British empire ! See the note on Exod. xxv. S4. The margin
above is incorrect.
Verse 25. He had not to pay] That is, not being able to pay.
As there could not be the smallest probability that a servant,
wholly dependant on his master, who was now absolutely
insolvent, could ever pay a debt he had contracted of
more than 67 millions ! so is it impossible for a sinner, in-
finitely indebted to Divine Justice, ever to pay a mite out of
the talent.
Commanded him to he sold — his wife — children, &c] Our
Lord here alludes to an ancient custom among the Hebrews,
of selling a man and his family, to make payment of con-
tracteddebts. See Exod. xxi. 3. Lev. xxv. 39, 47. 2 Kings iv. 1.
This custom passed from among the Jezvs to the Greeks and
Romans.
Verse 26. Fell down and worshipped him] TJpaireKviisi etvra,
crouched as a dog before him, with the greatest deference, sub-
mission, and anxiety.
Have patience with me] M*KpeGvy.i)G~ci wr1 c/a»i, be long minded
towards me — give me longer space.
The means which a sinner should use to be saved, are,
1. Deep humiliation of heart — he fell down. 2. Fervent prayer.
3. Confidence in the mercy of God — have patience. 4. A firm
purpose to devote his soul and body to his Maker — I will pay
thee all. A sinner may be said, according to the oeconomy of
grace, to pay all, when he brings the sacrifice of the Lord
Jesus to the throne of justice, by faith ; thus offering an
equivalent for the pardon he seeks, and paying all he owes to
Divine justice, by presenting the blood of the Lamb.
How God resents cruelty CHAP. XVIII.
27 Then the lord of that servant was
moved with compassion, and loosed
him, and forgave him the debt.
and oppression in men.
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28 Rut the same servant went out, and found
one of his fellow-servants which owed him a
hundred a pence: and he laid hands on him, and
took him by the throat, saying, Pay me that
thou owest.
29 And his fellow-servant fell down at his feet,
and besought him, saying, b Have patience with
with me, and I will pay thee all.
30 And he would not : c but went and cast him
into prison, till he should pay the debt.
a The Roman penny is the eighth part of an ounce, which after Jive shillings
the ounce, is seven pence halfpenny, Ch. V0. 2. b Psal. 32. 1. & 78. 38.
Verse 27. Moved with compassion] Or with tender pity.
This is the source of salvation to a lost world, the tender
pity, the eternal mercy of God.
Verse 28. A hundred pence] Rather denarii. The de-
narius was a Roman coin, worth about seven-pence halfpenny
English. The original word should be retained, as our word
penny does not convey the seventh part of the meaning. A
hundred denarii would amount to about 3/. 2s. 6d. British,
or, if reckoned as some do, at seven-pence three farthings, the
sum would be 31. 4s. Id.
Took him by the throat] Kpxrtio-ccq xvtov emtye. There is no
word I am acquainted with, which so fully expresses the
meaning of the original in-viys, as the Anglo-Saxon term
throttle; it signified (like the Greek) to half choak a person,
by seizing his throat.
Verse 29. Fell down at his feet] This clause is wanting in se-
veral ancient MSS. Versions, and Fathers. Several printed edi-
tions also have omitted it ; Griesbach has left it out of the text.
Pay thee all.] TIccvto,, all is omitted by a multitude of MSS.
Versions, and Fathers.
Verse 30. And he would not, &c] To the 'unmerciful God
"will show no mercy ; this is an eternal purpose of the Lord
which never can be changed. God teaches us what to do to
afellow sinner, by what he does to us. Our fellow-servant's
debt to us, and ours to God, are as one hundred denarii, to
ten thousand talents ! When we humble ourselves before
him, God freely forgives us all this mighty sum ! and shall
we exact from our brother recompense for the most trifling
faults 1 Reader, if thou art of this unmerciful, unforgiving
cast, read out the chapter.
" All the souls that are, were forfeit once,
And he who might the vantage best have took,
Found out the remedy. How would you be,
If He, who is the top of judgment, should
31 So when his fellow-servants saw
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what was done, they were very sorry, Aec?y4P'
and came and told unto their lord all
that was done.
32 Then his lord, after that he had called him,
said unto him, O thou wicked servant, I forgave
thee all that debt, because thou desiredst me :
33 Shouldest not thou also have had compas-
sion on thy fellow-servant, even d as I had pity on
thee ?
34 And his lord was wroth, and delivered him
to the tormentors, e till he should pay all that was
due unto him.
c James 2. 13. * Luke 6. 36. e Ch. 5.25, 26. & 6. 12—14.
But judge you as you are ? Oh ! think on that,
And mercy then will breathe within your lips.
Like man new made. —
T 'ho' justice be thy plea, consider this
That in the course of justice, none of us
Should see salvation : we do pray for mercy ;
And that same prayer, doth teach us all to render
The deeds of mercy. — "
Verse 31. His fellow- servants saw what was done] An act
of this kind is so dishonourable to all the followers of Christ,
and to the spirit of his Gospel ; that through the respect they
owe to their Lord and Master, and through the concern they
feel for the prosperity of his cause, they are obliged to plead
against it at the throne of God.
Verse 32. His lord, after that he had called him] Alas !
how shall he appear ? — Confounded. What shall he answer ?
— He is speechless !
Verse 33. Shouldest not thou also have had compassion]
Of« shi xctt c-s, Did it not become thee also ? What a cutting
reproach ! It became me to show mercy, when thou didst
earnestly entreat me, because / am merciful. It became
thee also to have shown mercy, because thou wert so deep in
debt thyself, and hadst obtained mercy.
Verse 34. Delivered him to the tormentors] Not only con-
tinued captivity is here intended, but the tortures to be en-
dured in it. If a person was suspected of fraud, as there was
reason for in such a case as that mentioned here, he was put
to very cruel tortures among the Asiatics, to induce him to
confess. In the punishments of China, a great variety of
these appear ; and probably there is an allusion to such tor-
ments in this place. Before, he and all that he had, were only
to be sold. Now, as he has increased his debt, so he has
increased his punishment ; he is delivered to the tormentors,
z 2
ST. MATTHEW.
The punishment which cruel and
35 a So likewise shall my heavenly
Father do also unto you, if ye from
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a Prov. 21. 13. Ch. 6. 12. Mark 11. 26. James 2. 13.
to the horrors of a guilty conscience, and to a fearful look-
ing for a fiery indignation, which shall devour the adversaries.
But if this refers to the day of judgment, then the worm
that dieth not, and the fire that is not quenched, are the tor-
mentors.
Verse 35. So likewise shall my heavenly Father do also unto
you] The goodness and indulgence of God towards us, is the
pattern we should follow in our dealings with others. If we
take man for our exemplar we shall err, because our copy is
a bad one ; and our lives are not likely to be better than the
copy we imitate. Follow Christ, be merciful as your Father
who is in heaven is merciful. You cannot complain of the
fairness of your copy. Reader, hast thou a child or servant,
who has offended thee, and humbly asks forgiveness ? Hast
ihou a debtor, or a tenant who is insolvent, and asks for a
little longer time ? And hast thou not forgiven that child or
servant ! Hast thou not given time to that debtor or tenant ?
How, then, canst thou ever expect to see the face of the
just and merciful God ? Thy child is banished, or kept at a
distance ; thy debtor is thrown into prison, or thy tenant sold
up : yet the child offered to fall at thy feet ; and the debtor
or tenant, utterly insolvent, prayed for a little longer time,
hoping God would enable him to pay thee all ; but to these
things thy stony heart and seared conscience paid no regard !
O monster of ingratitude ! Scandal to human nature, and
reproach to God ! if thou canst, go hide thyself — even in hell,
from the face of the Lord !
Their trespasses ] These words are properly left out by
Griesbach, and other eminent critics, because they are want-
ing in some of the very best MSS. most of the Versions, and by
some of the chief of the Fathers. The words are evidently
an interpolation : the construction of them is utterly impro-
per ; and the concord false.
In our common method of dealing with insolvent debtors,
we in some sort imitate the Asiatic customs ; we put them
oppressive men may expecU
your hearts b forgive not every one his
brother their trespasses.
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b Mark 11. 26. Lev. 19. 18. Ephes. 4. 2. Col. 3. 13. James 2. 13.
in prison, and all their circumstances there are so many tor-
mentors ; the place, the air, the company, the provision, the
accommodations, all, all destructive to comfort, to peace, to
health, and to every thing that humanity can devise. If the
person be poor, or comparatively poor, is his imprisonment
likely to lead him to discharge his debt? His creditor may
rest assured that he is now farther from his object than ever ;
the man had no other way of discharging the debt, but by
his labour; that is now impossible, through his confinement,
and the creditor is put to a certain expense towards his main-
tenance. How foolish is this policy ! And how much d»
such laws stand in need of revision and amendment. Impri-
sonment for debt, in such a case as that supposed above, can
answer no other end than the gratification of the malice*
revenge, or inhumanity of the creditor. Better sell all that
he has, and, with his hands and feet untied, let him begin
the world afresh: Dr. Dodd very feelingly inquires here5
" Whether rigour in exacting temporal debts, in treating
without mercy such as are unable to satisfy them — whether
this can be allowed to a Christian, who is bound to imitate
his God and Father ? To a debtor, who can expect forgive-
ness only on the condition of forgiving others? To a servant
who should obey his Master ? and to a criminal, who is in
daily expectation of his Judge and final sentence ? Little
did he think, when he wrote this sentence, that himself should
be a melancholy proof, not only of human weakness, but
of the relentless nature of those laws by which property, or
rather money is guarded. The unfortunate Dr. Dodd was
hanged for forgery, in 1777, and the above note was written
only seven years before !
The unbridled and extravagant appetites of men, some-
times require a rigour even beyond- the law, to suppress them.
While, then, we learn lessons of humanity from what is be-
fore us, let us also learn lessons of prudence, sobriety, and
moderation. The parable of the two debtors is blessedly cal-
culated to give this information.
CHAPTER XIX.
Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, 1, 2.
The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, 3 — 9. The
inquiry of the disciples on this subject, 10. Our Lord's answer, explaining the case of eunuchs 11, 12. Little
children brought to Christ for his blessing, 13 — 15. The case of the young man who zvished to obtain eternal
life, 16—22. Our Lord's reflections on this case, in which he shozus the difficulty of a rich mail's salvation, 23 —
26. What they shall possess who have left all for Christ's sake and the Gospel, 27 — 29. How many of the first
shall be last, and the lust first, 30.
CHAP. XIX.
a that when
The question concerning divorce
a. m 4m. k ND it came to pass
A'.oiymp. /jL Jesus had finished these sayings,
'■— he departed from Galilee, and came
into the coasts of Judea beyond Jordan.
2 b And great multitudes followed him ; and he
healed them there.
3 1 The Pharisees also came unto him, tempt-
ing him, and saying unto him, Is it lawful
for a man to put away his wife for every
cause ?
» Mark 10. 1. John 10. 40. b Ch. 12. 15.
NOTES ON CHAP. XIX.
Verse 1. Beyond Jordan.] Or, by the side of Jordan. Mat-
thew begins here to give an account of Christ's journey, (the
only one he mentions) to Jerusalem, a little before the pass-
over, at which he was crucified. See Mark x. 1. Luke ix.
61.
Jesus came from Galilee (which lay to the north of Judea)
into the coasts of Judea; and from thence, in his way to Je-
rusalem, he went through Jericho, (chap, xx, 17, 29.) which
lay at the distance of sixty furlongs, or seven miles and a
half from Jordan to the western side of it. See Joseph. War,
book iv. chap. 8. sect. 3 It seems, therefore, most proba-
ble, that the course of Christ's journey ied him by the side
of the river Jordan, not beyond it That the Greek word
7rt%*v, especially with a genitive case as here, has sometimes
this signification ; see on John vi. 22. see also Bp Pearce.
Verse 2. Great multitudes followed him] Some to be in-
structed— some to be healed — some through curiosity — and
some to ensnare him.
Verse 3. Templing him] Trying what answer he would
give to a question which, however decided by him, would
expose him to censure.
Is it lawful— for every cause ?] Instead of *trt»y, fault, cause,
reason, three MSS. and the Coptic version read ctpocgnctv, sin I
or transgression : this was probably the original reading — the j
first syllable being lost, ccgrtxv alone would remain, which a!
subsequent transcriber would suppose to be a mistake forj
sttnccv, and so wrote it: hence this various reading. What!
made our Lord's situation at present so critical in respect to j
this question was : At this time there were two famous divi-
nity and philosophical schools among the Jews, that of Sham-
mai, and that of Hillel. On the question of divorce, the
school of Shammai maintained, that a man could not legally
put away his wife, except for whoredom. The school of Hil-
lel taught, that a man might put away his wife for a multi-
tude of other causes, and when she did notflnd grace in his
sight,; i. e. when he saw any other woman that pleased him
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answered by our Lord.
4 And he answered and said unto
them, Have ye not read, e that he which
made Mem at the beginning, made them
male and female.
5 And said, d For this cause shall a man leave
father and mother, and shall cleave to his wife :
and e they twain shall be one flesh ?
6 Wherefore they are no more twain, but one
flesh. What therefore God hath joined together,
let not man put asunder.
c Gen. 1. 27. & 5. 2. Mai. 2. 15. « Gen. 2. 24. Mark 10. 5—9.
Ephes. 5. 31. e 1 Cor. 6. 16. & 7. 2.
better. See the case of Josephus, mentioned in the note on
chap. v. 30. and Calmet's Comment, Vol. I. part ii. p. 379.
By answering the question, not from Shammai or Hillel, but
from Moses, our blessed Lord defeated their malice, and con
founded their devices.
Verse 4. He which made them at the beginning] Whei»
Adam and Eve were the first of human kind.
Made them male and female] Merely through the design
of matrimonial union, that the earth might be thus peopled.
To answer a case of conscience, a man should act as Chrisr
does here ; pay no regard to that which the corruption of
manners has introduced into divine ordinances, but go back
to the original will, purpose, and institution of God. Christ
will never accommodate his morality to the times, nor to the
inclinations of men. What was done at the beginning, is
what God judged most worthy of his glory, most profitable
for man, and most suitable to nature.
Verse 5. For this cause] Being created for this very pur-
pose, that they might glorify their Maker in a matrimonial
connexion. A man shall leave, (x.x7ctXu-$/xt, wholly give up")
both father and mother — the matrimonial union being more
intimate and binding than even paternal or filial affection : —
and shall be closely united, w^os-KeM^S-j^era/, shall be firmly
cemented to his wife. A beautiful metaphor, which most for-
cibly intimates that nothing but death can separate them : as
a well glued board will break sooner in the whole wood, than
in the glued joint. So also the Hebrew word pn dabak
implies.
And they twain shall be one flesh ?] Not only meaning, that
they should be considered as one body ; but also, as two souls
in one body, with a complete union of interests, and an in-
dissoluble partnership of life and fortune, comfort and sup-
port, desires and inclinations, joys and sorrows. Farther it
appears to me, that the words in Gen. ii. 24 irtx "laob leba-
sar achad, for one flesh, which our Lord literally translates,
mean also, that children compounded as it were of both,
should be the product of the matrimonial connexion. Thus.
Why Moses suffered the
ST. MATTHEW.
Israelites to divorce their wives.
a. m. 4033. 7 They say unto him, a Why did Mo-
A.D.29. i i •
An. oiymp. ses then command to give a writing
of divorcement, and to put her away ?
8 He saith unto them, Moses, because of the
a Dent. 24. 1. Ch. 5. 31. Mark 10. 4. Luke 16. 18.
hardness of your hearts suffered you a.m. 4033.
J . J , A. D. 29.
to put away your wives : but from the A"-r0I,r™p-
beginning it was not so. ■
9 b And I say unto you, Whosoever shall put
they two (man and woman) shall be for the producing of one
flesh, the very same kind of human creature with themselves.
See the note on Gen. ii. 24.
Verse 8. What therefore God hath joined together] Zyve-
feufev, yoked together, as oxen in the plough, where each must
pull equally, in order to bring it on. Among the ancients,
when persons were newly married, they put a yoke upon
their necks, or chains upon their arms, to show that they
were to be one, closely united, and pulling equally together
in all the concerns of life. See Kypke in loco.
The finest allegorical representation of the marriage union
I have met with, is that antique gem representing the mar-
riage of Cupid and Psyche, in the collection of the Duke of
Marlborough : it may be seen also among Baron Stock's gems,
and casts or copies of it in various other collections. 1.
Both are represented as winged, to show the alacrity with
which the husband and wife should help, comfort, and sup-
port each other ; preventing as much as possible the expressing
of a wish or want on either side, by fulfilling it before it can
be expressed, t. Both are veiled, to show that modesty is an
inseparable attendant on pure matrimonial connexions. 3.
Hymen or Marriage goes before them with a lighted torch,
leading them by a chain, ef which each has a hold, to show
that they are nnited together, and are bound to each other,
and that they are led to this by the pare flame of love, which
at the same instant both enlightens and warms them. 4. This
chain is not iron nor brass (to intimate that the marriage union
is a state of thraldom or slavery) but it i9 a chain of pearls ;
to show that the union is precious, beautiful, and delightful.
5. They hold a dove, the emblem of conjugal fidelity, which
they appear to embrace affectionately, to show that they are
faithful to each other, not merely through duty, but by
uITection, and that this fidelity contributes to the happiness of
their lives. 6. A winged Cupid, or love, is represented as
having gone before them, preparing the nuptial feast ; to inti-
mate that active affections, warm and cordial love, are to be to
them a continual source of comfort and enjoyment ; and that
this is the entertainment they are to meet with at every step of
their affectionate lives. 7. Another cupid or genius of love,
v omes behind, and places on their heads a basket of ripe fruits ;
to intimate, that a matrimonial union of this kind, will
generally be blest with children who shall be as pleasing to all
their senses, as ripe and delicious fruits to the smell and taste.
3. The genius of love that follows them, has his wings shrivelled
vp} 01 'the feathers all curled~so as to render them utterly unfit
b Ch. 5. 32. Mark 10. 11. Luke 16. 18. 1 Cor. 7. 10, 11.
for flight ; to intimate, that love is to abide with them, that there
is to be no separation in affection, but that they are to con-
tinue to love one another with pure hearts fervently. Thus
love begins and continues this sacred union ; as to end, there
can be none, for God hath yoked them together.
A finer or more expressive set of emblems has never, I
believe, been produced even by modern refined taste and
ingenuity. This group of emblematical figures is engraved
upon an onyx by Tryphon, an ancient Grecian artist. A
fine drawing was made of this by Cypriani, and was engraved
both by Bartolozzi and Sherwin. See one of these plates in
the second volume of Bryant's Analysis of Ancient Mythology,
page 392.
Verse 7. Why did Moses then command to give a writing of
divorcement?] It is not an unusual case for the impure and
unholy to seek for a justification of their conduct from the
law of God itself; and to wrest Scripture to their own de-
struction. I knew a gentleman so called, who professed
deep reverence for the Sacred Writings, and, strange as it may
appear, was outwardly irreproachable in every respect but
one; that was, he kept more women than his wife. This
man frequently read the Bible, and was particularly conver-
sant with those places that spoke of or seemed to legalize the
polygamy of the patriarchs !
A writing of divorcement] See the form of it in the note
on chap. v. 31.
Verse 8. Moses, because of the hardness of your hearts] It
is dangerous to tolerate the least evil, though prudence itself
may require it : because toleration, in this case, raises itself
insensibly into permission, and permission soon sets up for
command. Moses perceived that if divorce were not permitted,
in many cases, the women would be exposed to great hard-
ships through the cruelty of their husbands : for so the word
<rxMgoy-x§3'ix, is understood in this place by some learned
men.
From the beginning it mas not so.] The Jews named the
books of the Law from the ^rs^ word in each. Genesis they
always term Bereshith, nwu, which is the first word in it,
and signifies In the beginning. It is probable that our Lord
speaks in this way here, in Bereshith it was not so, intimating
that the account given in Genesis is widely different. There
was no divorce between Eve and Adam ; nor did he or his
family practise polygamy. But our Lord, by the beginning,
may mean the original intention or design.
Verse 9. Except it be for fornication^ See on chap. v. 3^,
The case of the different kinds CHAP
a. .M. 4033. away his wife, except it be for fornica-
Acc?iTp' t'on' anc* sna^' marry another, com-
mitteth adultery : and whoso marrieth
her which is put away doth commit adultery.
10 His disciples say unto him, a If the case
of the man be so with his wife, it is not good
to marry.
» Geo. 2. 18. Prov. 21. 9, 19. 1 Cor. 7. 30, 40.
The decision of our Lord must be very unpleasant to these
men ; the reason why they wished to put away their wives
was, that they might take others whom they liked better ; but
our Lord here declares that they could not be remarried
while the divorced person was alive : and that those who did
marry, during the life of the divorced person, were adulterers ;
and heavy judgments were denounced, in their law, against
such : and as the question was not settled by the schoels of
Shammai and Hillel, so as to ground national practice on it ;
therefore they were obliged to abide by the positive declaration
of the law, as it was popularly understood, till these eminent
schools had proved the word had another meaning. The grand
subject of dispute between the two schools, mentioned above,
was the word in Deut. xxiv. 1. When a man hath taken a wife—
and shefind no grace in his sight, because of some unoleannbss,
nm;? eruath: — this the school of Shammai held to mean whore-
dom or adultery ; but the school of Hillel maintained that it
signified any corporeal defect, which rendered the person
deformed, or any bad temper which made the husband's life
uncomfortable. Any of the latter a good man might bear
with ; but it appears that Moses permitted the offended husband
to put away the wife on these accounts, merely to save her
from cruel usage.
In this discourse, our Lord shows that marriage (except in
one case) is indissoluble, and should be so. 1st. By Divine
institution, ver. 4. 2dly, By express commandment, ver. 5. 3dly,
Because the married couple become one and the same person,
ver. 6. 4th\y, By the example of the first pair, ver. 8 ; and, 5thly,
Because of the evil consequent on separation, ver. 9. The
importance of this subject will, I hope, vindicate, or excuse the
length of these notes.
Verse 10. If the case of the man] Tav wOpa-rov, of a husband,
so I think the word should be translated here. The Codex Bezce,
Armenian, and most of the Itala, have rov «vJ£a?, which,
perhaps more properly signifies a husband, though both words
are used in this sense.
Our word husband, comes from the Anglo-saxon, hus and
band : the bond of the house, anciently spelt housebond, so in
my old MS. Bible. It is a lamentable case when the husband,
instead of being the bond and union of the family, scatters and
ruins it by dissipation, riot, and excess.
XIX. of eunuchs considered.
11 But he said unto them, b All men W^
cannot receive this saying, save they ^ccn1^'
to whom it is given.
12 For there are some eunuchs, which were
so born from their mother's womb : and there
are some eunuchs, which were made eunuchs
of men : and c there be eunuchs, which have
1 Cor. 7. 2, 7, 9, 17. c 1 Cor. 7. 32, 34. & 9. 5, 15.
It is not good to marry.] That is, if a man have not the
liberty to put away his wife when she is displeasing to him.
God had said Gen. ii. 18. it is not good for man to be alone,
i. e. unmarried. The discjples seem to say, that if the
husband have not the power to divorce his wife when she is
displeasing to him, it is not good for him to marry. Here was
a flat contradiction to the decision of the Creator. There are
difficulties and trials in all states ; but let marriage and celibacy
be weighed fairly, and I am persuaded the former will be
found to have fewer than the latter. However, before we
enter into an engngement, which nothing but death can dissolve,
we had need to act cautiously ; carefully consulting the will
and word of God. When an unbridled passion, or a base love
of money lead the way, marriage is sure to be miserable.
Verse 11. Ml — cannot receive this saying] A very wise
answer, and well suited to the present circumstances of the
disciples. Neither of the states is condemned. If thou marry,
thou dost well — this is according to the order, will, and cons-
mandment of God. But if thou do not marry (because of
the present necessity, persecution, worldly embarrassments,
or bodily infirmity) thou dost better. See 1 Cor. vii. 25.
Verse 12. Eunuchs] Ewovxas, from tvvw s%eui, to have the
care of the bed, or bedchamber : this being the principal em-
ployment of eunuchs in the Eastern countries, particularly
in the apartments of queens and princesses. These are they
whom our Lord says are made eunuchs by men, merely for the
above purpose.
So born from their mother's womb] Such as are naturally
incapable of marriage, and consequently should not contract
any.
For the kingdom of heaven's sake.] I believe our Lord here
alludes to the case of the essenes, one of the most holy and
pure sects among the Jews. These abstained from all com-
merce with women, hoping thereby to acquire a greater
degree of purity, and be better fitted for the kingdom of
God : children they had none of their own, but constantly
adopted those of poor people, and brought them up in their
own way. Philo, Josephus, and Pliny, have largely described
this very singular sect ; and Dean Prideaux, with his usual
fidelity and perspicuity, has given the substance of what each
has said. Connect, vol. iii. p. 483, &c. Edit. 1725. The
Little children brought to Christ.
made themselves eunuchs for the king-
dom of heaven's sake. He that is
able to receive it, let him receive it.
Then were there brought unto him
little children, that he should put his hands on
them, and pray : and the disciples rebuked them.
14 But Jesus said, Suffer little children, and
forbid them not, to come unto me : for b of such
is the kingdom of heaven.
A. M. 4033,
A. D. 29.
An. Oiymp
ecu. i.
i3 ir
ST. MATTHEW. The young man's important question.
15 And he laid his hands on them,
and departed thence.
And, behold, one came and
a Mark 10. 13. Luke 18. 15. >> Ch. 18. 3.
account is very interesting, and well worthy the attention of
every Christian. Among the Rabbins we find these different
kinds of eunuchs, not only mentioned, but circumstantially
described, Hon D1"© saris chamah. eunuchs of the sun, i. e.
eunuchs by the hand of God ; men born impotent. DIN D'lD
saris Adam, eunuchs of men, those who were castrated. And
they add a third sort : those who make themselves eunuchs, ab-
stain from marriage, &c. that they may give themselves up to
the study of the Divine law. See many examples in Schoetgen.
He that is able to receive] Xugetv %a%eirca. These words are
variously translated : he who can take, let him take it ; compre-
hend, let him comprehend it ; admit, let him admit it. The mean-
ing seems to be, let the man who feels himself capable of em-
bracing this way of life, embrace it, but none can do it but he to
whom it is given, who has it as a gift from his mother's womb.
The great Origen understanding the latter clause of this
verse (which I have applied to the Essenes) literally, O human
weakness ! went, and literally fulfilled it on himself!
Verse 13. Then were there brought unto him little children]
These are termed by Luke, chap, xviii. 15. ra,pi$e$i), infants,
very young children ; and it was on this account, probably,
that the disciples rebuked the parents, thinking them too young
to receive good. See on Mark x. 16.
That he should put his hands] It was a common custom
among the Jews to lay their hands on the heads of those whom
they blessed, or for whom they prayed. This seems to have
"been done by way of dedication or consecration to God — the
person being considered as the sacred property of God ever
after. Often God added » testimony of his approbation, by
communicating some extraordinary influence of the Holy
Spirit. This rite has been long practised among Christians,
when persons are appointed to any sacred office. But this
consecration of children to God, seems to have grown out of
use. It is no wonder that the great mass of children are so
wicked, when so few are put under the care of Christ by
humble, praying, believing parents. Let every parent that
iears God, bring up his children in that fear ; and by baptism,
Jet each be dedicated to the Holy Trinity. Whatever is
A. IVi 4033.
A D. 29.
An. Olymp.
CCII. 1.
16 IT
said unto him, d Good Master, what good thing
shall I do, that I may have eternal life ?
17 And he said unto him, Why callest thou
me good ? there is none good but one, that is,
God : but if thou wilt enter into life, keep the
commandments.
c Mark 10. 17. Luke 18. 18. * Luke 10. 25.
solemnly consecrated to God, abides under bis protection and
blessing.
Verse 14. 0/ such is the kingdom of heaven.] Or, the king-
dom of heaven is composed of such. This appears to be the
best sense of the passage, and utterly ruins the whole inhuman
diabolic system of what is called non-elect infants' dam-
nation ; a doctrine which must have sprung from Moloch,
and can only be defended by a heart in which he dwells.
A great part of God's kingdom is composed of such, literally ;
and those only who resemble little children shall be received
into it ; see on chap, xviii. 3. Christ loves little children
because he loves simplicity and innocence ; he has sanctified
their very age by passing through it himself— the Holy Jesus
was once a little child.
Verse 15. He — departed thence.] That is, from that part of
Judea which was beyond Jordan, ver. 1. and then went to
Jericho, see chap. xx. 29.
Verse 16. One came] Instead of m one, several MSS.
the Slavonic Version and Hillary read, ve«sv<<rx«s tis, a certain
young man.
Good, &c] Much instruction may be had from seriously
attending to the conduct, spirit, and question of this person.
1. He came running, (Mark x. 17.) for he was deeply con-
vinced of the importance of his business, and seriously de-
termined to seek so as to find.
2. He kneeled, or caught him by the knees, thus evidencing
his humility, and addressing himself only to Mercy. See
chap. xvii. 14.
3. He came in the spirit of a disciple, or scholar, desiring
to be taught a matter of the utmost importance to him — good
Teacher.
4. He came in the spirit of obedience ; he had worked hard
to no purpose, and he is still willing to work, provided he can
have a prospect of succeeding — What good thing shall I do ?
5. His question was the most interesting and important
that any soul can ask of God— How shall I be saved ! —
Verse 17. Why callest thou me good?] Or, Why dost thou
question me concerning that good thing ? rt y.e t^utxi trigi rtp
The commandments of the CHAP XIX.
18 Hesaith unto him, Which? Jesus
said, a Thou shalt do no murder, Thou
shalt not commit adultery, Thou shalt
not steal, Thou shalt not bear false witness,
Lord are to be observed.
A. M. 4033.
A. D. 29.
An. Olyrap.
CCII. 1.
» Exod. 20. 13. Deut. 5. 17.-
-b Ch. 15. 4.
ayuOav. This important reading is found in BDL. three others,
the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate,
Saxon : all the Itala but one. Origen, Eusebius, Cyril, Dionysius
Areop. Antiochus, Novatian, Jerom, Augustin, and Juvencus.
Erasmus, Grotius, Mill, and Bengel, approve of this reading.
This authority appears so decisive to Griesbach, that he has
received this reading into the text of his second edition,
which in the first he had interlined. And instead of JVone
is good but the one God, he goes on to read, on nearly the
same respectable authorities, e«s «-<» » »y*()os, There is one
who is good. Let it be observed also that in the 16th verse,
instead of $t2»<rx.xxe «y»8e, good teacher, h$cta-x,*\t only, is
read by BDL. one other, one Evangelistarium, the Ethiopic,
three of the Itala, Origen, and Hilary. The whole passage
therefore may be read thus : O Teacher ! what good thing
shall I do that I may have eternal life ? And he said unto him,
Why dost thou question me concerning that good thing ? There is
one that is good, (Or, he who is good is one.) But if thou art will-
ing to enter into that life, keep the commandments. This pas-
sage, as it^stood in the common editions, has been considered
by some writers as an incontrovertible proof against the Divinity
or godhead of Christ. A very learned person, in his note on
this place, thus concludes concerning it : " Therefore ou-r Sa-
viour cannot be God : and the notion of, I know not what, a
Trinity in Unity, three Gods in one, is here proved beyond
all controversy, by the unequivocal declaration of Jesus
Christ Himself, to be erroneous and impossible." Not so.
One of the greatest critics in Europe, not at all partial to the
Godhead of Christ, has admitted the above readings into his
text, on evidence which he judged to be unexceptionable. If
they be the true readings, they destroy the whole doctrine
built on this text: and indeed the utmost that the enemies of the
Trinitarian doctrine can now expect from their formidable
opponents, concerning this text, is to leave it neuter.
Keep the commandments.] From this we may learn that
God's great design in giving his law to the Jews, was to lead
them to the expectation and enjoyment of eternal life. But
as all the law referred to Christ, and he became the end of the
law for righteousness (justification) to all that believe, so he
is to be received, in order to have the end accomplished,
which the law proposed.
Verse 18. Thou shalt do no murder, 4-c] But some say these
commandments are not binding on us — vain deceived men !
Can a murderer, an adulterer, a thief and a liar, enter into
eternal life ? No. The God of purity and justice has for-
19 b Honour thy father and thy mo-
ther : and, c Thou shalt love thy neigh-
bour as thyself.
20 The young man saith unto him, All these
A. M. 4033.
A. D 29.
Ad Olymp.
ecu. I.
e Lev. 19. 18. Ch. 22. 39. Rom. 13. 9. Gal. 5. 14. James 2. 8.
bidden it. But we are not to keep these commandments in
order to purchase eternal life. Right. Neither Jesus Christ
nor his genuine messengers say, you are. To save yom
souls, Christ must save you from your sins, and enable you
to walk before him in newness of life.
Verse 19. Honour thy father and thy mother] Sou thy, is
omitted by almost every MS. of respectability.
Thou shalt love thy neighbour as thyself.] Self-love, as it is
generally called, has been grievously declaimed against, even
by religious people, as a most pernicious and dreadful evil.
But they have not understood the subject on which they
spoke. They have denominated that intense propensity which
unregenerate men feel to gratify their carnal appetites and
vicious passions, self-love : whereas it might be more properly
termed self-hatred, or self-murder. If I am to love my neigh-
bour as myself, and this " love worketh no ill to its neighbour,"
then self-love, in the sense in which our Lord uses it, is some-
thing excellent. It is properly a disposition essential to our
nature, and inseparable from our being, by which we desire
to be happy, by which we seek the happiness we have not,
and rejoice in it when we possess it. In a word, it is a uni-
form wish of the soul to avoid all evil, and to enjoy all good.
Therefore, he who is wholly governed by self-love, properly
and scripturally speaking, will devote his whole soul to God,
and earnestly and constantly seek all his peace, happiness,
and salvation in the enjoyment of God. But self-love cannot
make me happy. I am only the subject which receives the
happiness, but am not the object that constitutes this happi-
ness : for it is that object, properly speaking, that I love, and
love not only for its own sake, but also for the sake of the
happiness which I enjoy through it. " No man," saith the
apostle, " ever hated his own flesh." But he that sinneth
against God wrongeth his own soul, both of present and
eternal salvation ; and is so far from being governed by self-
love, that he is the implacable enemy of his best and dearest
interests in both worlds.
Verse 20. All these have I kept] I have made these pre-
cepts the rule of my life. There is a difference worthy of
notice between this and our Lord's word. He says, ver. 17.
Tjj/ujo-av keep, earnestly, diligently, as with watch and ward ;
probably referring not only to the letter but to the spirit. The
young man modestly says, all these (e^iM*!*) have I observed ;
I have paid attention to, and endeavoured to regulate my
conduct by them. I have kept them in custody.
Frommy j/oi(//t]8everal MSS. Versions, and Fathers, leave out
a a
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
It is difficult for a rich man
things have I kept from my youth up :
what lack I yet ?
21 Jesus said unto him, If thou wilt
be perfect, a go and sell that thou hast, and give
to the poor, and thou shalt have treasure in hea-
ven : and come and follow me.
22 But when the young man heard that saying,
he went away sorrowful; for he had great pos-
sessions.
23 Tf Then said Jesus unto his disciples, Verily
ST. MATTHEW.
» Ch. 6. 20. Luke 12. 33. & 16. 9. Acts 2. 45. & 4. 31, 35. 1 Tim. 6. 18, 19.
these words. Grotius and Mill approve of the omission, and
Griesbach leaves them in the text with a note of suspicion. Per-
haps the young man meant no more than that he had in gene-
ral observed them, and considered them of continual obligation.
What lack I yet ?] He felt a troubled conscience and a mind
unassured of the approbation of God ; and he clearly per-
ceived that something was wanting to make him truly happy.
Verse 21. If thou wilt be perfect] TcXem etvcci, to be com-
plete ; to have the business^ms/ierf, and all hinderances to thy
salvation removed, go and sell that thou hast — go and dispose
of thy possessions, to which it is evident his heart was too
much attached, and give to the poor — for thy goods will be a
continual snare to thee if thou keep them, and thou shalt have
treasure inheaven — the loss, if it can be called such, shall be
made amply up to thee in that eternal life about which thou
snquirest — and come and follow me — be my disciple, and I will
appoint thee to preach the kingdom of God to others. This
was the usual call which Christ gave to his disciples. See
Matt. iv. 19. viii. 22. ix. 9. Mark ii. 14. and itis pretty evi-
dent from this, that he intended to make him a preacher of
his salvation. How many, by their attachment to filthy lucre,
have lost the honour of becoming or continuing ambassadors
for the Most High. See on Mark x. 21.
Verse 22. Went away sorrowful] Men undergo great agony
of mind while they are in suspense, between the love of the
world and the love of their souls. When the first absolutely
predominates, then they enjoy a factitious rest through a false
peace r when the latter has the upper hand, then they possess
true tranquillity of mind, through that peace of God that pass-
eth knowledge.
He had great possessions.] And what were these in compari-
son of peace ef conscience, and mental rest — besides, he had
unequivocal proof that these contributed nothing to his com-
fort, for he is now miserable even while he possesses them !
And so will every soul be, who puts worldly good in the place
©f the supreme God. See on Mark x. 22.
Verse 23. A rich man shall hardly enter] That is, into the spi-
rit and privileges of the Gospel in this werld3 and through them
A. M. 4033.
A. D. 29.
An. JOlymp.
CCII. 1.
to enter into heaven*
I say unto you, That b a rich man shall
hardly enter into the kingdom of hea-
ven.
24 And again I say unto you, It is easier for
a camel to go through the eye of a needle, than
for a rich man to enter into the kingdom of God.
25 When his disciples heard it, they were ex-
ceedingly amazed, saying, Who then can be
saved ?
26 But Jesus beheld them, and said unto them,
» Ch. 13. 22. Mark 10. 24. 1 Cor. 1. 26. 1 Tim. 6. 9, 10.
into the kingdom of glory. Earthly riches are a great obstacle
to salvation ; because it is almost impossible to possess them,
and not to set the heart upon them — and they who love the
world, have not the love of the Father in them. 1 John ii.
15. To be rich, therefore, is in general a great misfortune :
but what rich man can be convinced of this? It is only God
himself who, by a miracle of mercy, can do this. Christ him-
self affirms the difficulty of the salvation of a rich man, with
an oath, verily, but who of the rich either hears or believes him !
Verse 24. A camel] Instead of k^aos*, camel, six MSS. read
KKftttev, cable, a mere gloss inserted by some who did not
know that the other was a proverb common enough amon«-
the people of the East.
There„is an expression similar to this in the Kof'an. " The
impious, who in his arrogance shall accuse our doctrine of fal-
sity, shall find the gates of heaven shut : nor shall he enter there
till a camel shall pass through the eye of a needle. It is thus that
we shall recompense the wicked."— Al Koran. Surat vii. ver. 37.
It was also a mode of expression common among the Jews,
and signified a thing impossible. Hence this proverb. A camel
in Media dances in a kabe ; a measure which held about three
pints. Again, No man sees a palm tree of gold, nor an elephant
passing through the eye of a needle. Because these are impos-
sible things. " Rabbi Shesheth answered Rabbi Amram, who
had advanced an absurdity, Perhaps thou art one of the Pambi-
dithians who can make an elephant pass through the eye of a
needle: that is, says the Aruch, ' who speak things impossible.' "
See Lightfoot and Schoetgen on this place.
Go through] But instead of htMut, about eighty MSS. with
several Versions and Fathers, have u&eMtn, to enter in, but the
difference is of little importance in an English translation ;
though of some consequence to the elegance of the Greek text.
Verse 25. Who then can be saved ?] The question of the dis-
ciples seemed to intimate that most people were rich, and that
therefore scarcely any could be saved. They certainly must
have attached a different meaning to what constitutes a rich
man, to what we in general do. Who is a rich mania our
Lord's sense of the woxd ? This is a very important question^
What those are to receive
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
With men this is impossible;
a with God all things are possible.
27 H b Then answered Peter and
unto him, Behold, 'we have forsaken all,
CHAP. XIX. who follow Christ.
thrones, judging the twelve tribes of AAMD4°f •
Israel.
29 e And every one that hath forsaken
but
said unto him, JSenolcl, 'we
and followed thee ; what shall we have therefore ?
28 And Jesus said unto them, Verily I say unto
you, That ye which have followed me, in the re-
generation, when the Son of man shall sit in the
throne of his glory, d ye also shall sit upon twelve
* Gen. 18. 14. Job 42. 2. Jer. 32. 17. Zech. 8. 6. Luke 1. 37. & 18. 27.
" Mark 10. 28. Luke 18. 28. c Deut. 33. 9. Ch. 4. 20. Luke 5. 11.
and has not, that I know of, been explicitly answered. A rich
man, in my opinion, is not one who has so many hundreds or
thousands more than some of his neighbours ; but is one who
gets more than is necessary to supply all his own wants, and
those of his household, and keeps the residue still to himself;
though the poor are starving through lack of the necessaries
of life. In a word, he is a man who gets all he can, saves all
he can, and keeps all he has gotten. Speak, reason! speak, con-
science ! (for God has already spoken) Can such a person enter
into the kingdom of God ? ALL. NO ! ! !
Verse 26. With men this is impossible] God alone can take
the love of the world out of the human heart. Therefore the
salvation of the rich is represented as possible only to him : and
indeed th& words seem to intimate, that it requires more than
common exertions of Omnipotence to save a rich man.
Verse 27. We have forsaken all] " A poor all," says one,
" a parcel of rotten nets." No matter — they were their all,
whether rotten or sound — besides they were the all they got
their bread by ; and such an all as was quite sufficient for that
purpose : and let it be observed, that that man forsakes much
who reserves nothing to himself, and renounces all expecta-
tions from this world, taking God alone for his portion. See
chap. iv. 20.
To forsake all, without following Christ, is the virtue of a
philosopher. To follow Christ in profession, without/orsa/a'no-
all, is the state of the generality of Christians. But to follow
Christ and forsake all, is the perfection of a Christian.
What shall we have therefore ?] Ti cepx srect rn*tv, what re-
ward shall we get ? This Kypke proves to be the meaning of
the words from some of the best Greek writers.
Verse 28. Ye which have followed me in the regeneration,
when the Son of man shall sit in the throne of his glory, &c.
The punctuation which I have observed here, is that which is
followed by the most eminent critics : the regeneration is thus
referred to the time when Jesus shall sit on the throne of his
glory, and not to the time of following him, which is utterly im-
proper.
The regeneration, TrttXiyyevie-iet. Some refer this to the time
in which the new heavens and the new earth shall be created,
An. Olymp.
ecu. 4.
houses, or brethren, or sisters, or father, or mother
or wife, or children, or lands, for my name's sake,
shall receive an hundred fold, and shall inherit
everlasting life. •
30 f But many that are first shall be last; and
the last shall be first.
<J Ch. 20. 21 Luke 22. 28, 29, 30. 1 Cor. 6. 2, 3. Rev. 2. 26.— — e Mark 10.
29, 30. Luke 18, 29. 30. l Ch. 20. 16. & 21. 31, 32. Mark 10. 31. Luke 13. 30.
and the soul and body united. The Pythagoreans termed thai
■nrttXtyyevev-iK, when, according to their doctrine of the transmi-
gration or metempsychosis, the soul entered into a new body,
and got into a new state of being. Clement, in his Epistle to the
Corinthians, calls the restoration of the world, after the deluge,
by the same name.
Judging the twelve tribes] From the parallel place, Luke xxii.
28 — 30. it is evident that siting on thrones, and judging the
twelve tribes, means simply obtaining eternal salvation, and the
distinguishing privileges of the kingdom of glory, by those who
continued faithful to Christ in his sufferings and death.
Judging, xgitoires. Kypke has shown that x.£ive<r6xt is to be un-
derstood in the sense of governing, presiding, holding the first
or most distinguished place. Thus, Gen. xlix. 16. Dan shall
judge his people, i. e. shall preside in, or rule over them ; shall
occupy a chief place among the tribes. It is well known that
the Judges among the Jews were moderators, captains, chief,
or head men. The sense therefore of our Lord's words appears
to be, that these disciples should have those distinguished seats
in glory, which seem to belong peculiarly to the first confes-
sors and martyrs. See 1 Thess. iv. 14. and 16. and particularly
Rev. xx. 4 — 6.
The last quoted passage brings into view the doctrine of the
Millennium, when Jesus, after having formed the new heavens,
und the new earth, shall reign here gloriously among bis
ancients 365,000 years ; for the thousand years referred to
above, are certainly prophetical years : in which, it is well
known, each day stands for a year.
Others of no mean note, are of opinion that the regeneration
means the conversion of men by the preaching of the Gospel —
that sitting on twelve thrones signifies the state of eminent dig-
nity to which the apostles should be raised — and that jud«in a
the twelve tribes of Israel, means no more than exercising au-
thority in the church, and dispensing laws to the people of
God. But I confess I do not see the propriety of this ap-
plication of the term, as the following verse seems to fix
the meaning mentioned above.
Verse 29. Shall receive an hundredfold] Viz. in this life, in
value, though perhaps not in kind : and in the world to come
A a 2
The parable of the labourers
ST. MATTHEW.
in the vineyard.
everlasting life. A glorious portion for a persevering be-!
liever ! The fullness of Grace here, and the fullness of Glory
hereafter ! See on Mark x. 30.
Verse 30. But many that are first, &c] The Jews* who
have been the first and most distinguished people of God,
will in general reject the Gospel of my grace, and be conse-
quently rejected by me. The Gentiles who have had no name
among the living, shall be brought to the knowledge of the
truth, and become the first, the chief and most exalted people
of Cod. Tnat this prediction of our Lord has been literally
fulfilled, the present state of the Christian and Jewish churches
sufficiently proves. To illustrate this fully, and to demonstrate
that the Jews and Gentiles were now put on an equal footing
by ihe Gospel, our Lord speaks the following parable, which
has been unhappily divided from its connexion, by making it
the beginning of a new chapter.
CHAPTER XX.
The similitude of the householder hiring labourers into his vineyard to show that the Gentiles should be preferred to
the Jews, according to what teas hinted at the close of the last chapter, 1 — 16. On the way going up to Jeru-
salem he predicts his sufferings and death, 17 — 19. The mother of Zebedee^s children requests dignities for
her sons, 20, 21. Christ, by his answer, shows that sufferings, not worldly honours, are to be the lot of his most faith-
ful followers, and that seats in glory can be given only to those zoho are prepared for them, 22, 23. From
this our Lord takes occasion to teach the necessity of humility, and to show that those who zoished to be chief must
be servants of all, 24 — 28. On his coming to Jericho, he restored sight to two blind men, who being restored,
follozo him, 29 — 34.
A. M. 4033.
A. D. 29.
An Olvmp.
CCII. 4
FOR the kingdom of heaven is like
unto a man that is a a householder,
which went out early in the morning to
hire labourers into his vineyard.
2 And W}jen he had agreed with
the labourers
<J Ch. 18. 27. & 13. 23. & 21. 28. John 15. 1. Isai. 5. 1—7. Jer. 2. 21.
NOTES ON CHAP. XX.
Verse 1 . For the kingdom of heaven is like unto a man — a
householder} The very commencement of this chapter shows
it to be connected with the preceding. The manner of God's
proceeding under the Gospel dispensation resembles a house-
holder, who went out at day-break, *fi* irpai, together with the
morning ; as the light began to go out of its chambers in the
east, so he went out of his bed-room to employ labourers, that
they might cultivate his vineyard. This was what was called
among the Jews and Romans, theirs* hour *, answering to six
o'clock in the morning.
To hire labourers} Some workmen, rut tpy*rm — for he had
not got all that were necessary, because we find him going out
at other hours to hire more.
Verse 2. A penny] A Roman coin, as noted before,
chap, xviii. 28. worth about seven-pence halfpenny, or seven-
pence three farthings of our money, and equal to the Greek
drachma. This appears to have been the ordinary price of
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for a b penny a day he sent them into
his vineyard.
3 And he went out about the c third
hour, and saw others standing idle in the market-
place.
b The Roman penny is the eighth part of an ounce, which after Jive shillings
the ounce is seven pence halfpenny, ch. 18. 28. Heb. 3. 7. c John 11. 9.
a day's labour at that time. See Tobit, chap. v. 14. In 1351
the price of labour was regulated in this country by parlia-
ment ; and it is remarkable, that " corn-weeders and hay-
makers, without meat, drink, or other courtesy demanded,"
were to have one penny per day ! In 1314 the pay of a chap-
lain to the Scotch bishops, who were then prisoners in Eng-
land, was three halfpence per day. See Fleetwood's Chronicon
Precios. p. 123, 129. This was miserable wages, though
things at that time were so cheap that 24 eggs were sold for a
penny, p. 72. a pair of shoes for four-pence, p. 71. a fat goose
for two-pence halfpenny, p. 72. a hen for a penny, p. 72. eight
bushels of wheat for two shillings, and a fat ox for six shillings
and eight-pence! Ibid. In 1336, wheat per quarter, 2s. a fat
sheep, 6d. fat goose 2d. and a pig, \d. page 75.
Verse 3. The third hour] Nine o'clock in the morning.
Market-place] Where labourers usually stood till they were
hired. I have often seen labourers standing in the market-
places of large towns in these countries, waiting to be em-
ployed.
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— "5=r
The reward given CHAP. XX.
4 And said unto them; Go ye also
into the vineyard, a and whatsoever is
right I will give you. And they went
iheir V^ey.
5 'Again he went out about the sixth and ninth
hour, aad did likewise.
6 And ab^** the eleventh hour he went out,
and found others standing idle, and saith unto
them, Why stand ye here all the day idle ?
7 They say unto him, Because no man hath
hired us. He saith unto them, Go ye also into
the vineyard j and whatsoever is right, that shall
ye receive.
8 So when even was come, the lord of the vine-
yard saith unto his steward, Call the labourers,
and give them their hire, beginning from the last
unto the first.
9 And when they came that were hired about
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received
* Col. 4. 1. 1 Cor. 15. 58. Rom. 6. 23.
Verse 5. The sixth hour] Twelve o'clock. Ninth hour — three
o'clock in the afternoon.
Verse 6. Eleventh] Five o'clock in the evening, when there
was only one hour before the end of the Jewish day, which, in
matters of labour, closed at six.
Verse 7. JVb man hath hired us.] This was the reason why
they were all the day idle.
And whatsoever is right, that shall ye receive] Ye may expect
payment in proportion to your labour, and the time ye spend
in it ; but this clause is wanting in some of the best MSS. Ver-
sions and Fathers.
Verse 8. When the even was come] Six o'clock, the time they
ceased from labour, and the workmen came to receive their
wages.
Steward] EirtTgentoi;. A manager of the household concerns
under the master. The Rabbinical writers use the very same
word in Hebrew letters, for the same office, DiantrSX epitro-
pos. See Kypke.
Verse 11. They murmured] The Jews made the preaching of
the Gospel to the Gentiles a pretence why they should reject
that Gospel ; as they fondly imagined they were4 and should be
the sole objects of the divine approbation. How they mur-
mured because the Gentiles were made partakers of the king-
dom of God, see Acts xi. 1, &c. and xv. 1, &c.
There are many similitudes of this kind among the Jews,
where the principal part even of the phraseology of our Lord's
parable may be found. Several of them may be seen in
Schoetgen. Our Lord, however, as in all other cases, has
greatly improved the language, scope, design, and point of the
to those labourers.
the eleventh hour, they received every
man a penny.
10 But when the first came, they
supposed that they should have
more ; and they likewise received every man a
penny.
11 And when they had received it, they mur
mured against the good man of the house,
12 Saying, These last b have wrought but one
hour, and thou hast made them equal unto us,
which have borne the burden and heat of the
day.
13 But he answered one of them, and said,
Friend, I do thee no wrong : didst not thou agree
with me for a penny ?
14 Take that thine is, and go thy way: I will
give unto this last, even as unto thee.
15 c Is it not lawful for me to do what I
b Or, have continued one hour only. c Rom. 9. 21.
similitude. He was, in all cases, an eminent master of the
sentences.
Verse 13. Friend, I do thee no wrong] The salvation of the
Gentiles can in itself become no impediment to the Jews :
there is the same Jesus both for the Jew and for the Greek.
Eternal life is offered to both through the blood of the cross ;
and there is room enough in heaven for all.
Verse 15. Is it not lawful for me] As eternal life is the free
gift of God, he has a right to give it in whatever proportions,
at whatever times, and on whatever conditions he pleases.
Is thine eye evil] An evil eye among the Jews meant a ma~
licious, covetous, or envious person.
Most commentators have different methods of interpreting
this parable. Something was undoubtedly designed by its
principal parts, besides the scope and design mentioned at the
conclusion of the last chapter. The following, which is taken
principally from the very pious Quesnel, may render it as use-
ful to the reader, as any thing else that has been written on it
The Church is a vineyard, because it is a place of labour,
where no man should be idle. Each of us is engaged to la-
bour in this vineyard to work out our salvation through him
who worketh in us to will and to perform. Life is buf a day
whereof childhood, or the first use of reason, is the day-break
orjirsthour, verse 1. in which we receive theirs* call.
The promise of the kingdom of glory is given to all those
who are workers together with him, ver. 2.
The second call is in the time of youth, which is most com-
monly idle, or only employed in dissipation and worldly enve*.
ver. 3.
St. MATTHEW.
God will dispense his
will with mine own ? a Is thine eye
evil, because I am good ?
16 b So the last shall be first, and the
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a Deut. 15. 9. Prov. 23. 6- Ch. 6. 23. " Ch. 19. 30.
The third call is at the age of manhood.
The fourth^ in the decline ef life, ver. 5.
The fifth, when sickness and the infirmities of life press upon
us. How many are there in the world who are just ready to
leave it, before they properly consider for what end they were
brought into it. Still idle, still unemployed in the things
which concern their souls ; though eternal life is offered to
them, and hell moving from beneath to meet them! ver. 6.
Others consider the morning the first dawn of the Gospel ;
and the first call to be the preaching of John Baptist.
The second call, the public preaching of our Lord : and
that of the apostles when they got an especial commission to
the Jews, chap. x. 5, 6. together with that of the seventy dis-
ciples mentioned, Luke x. 1.
The third call, which was &t mid- day, represents the preach-
ing of the fulness of the Gospel after the ascension of Christ,
which was the meridian of evangelic glory and excellence.
The fourth call, represents the mission of the apostles to
the various Synagogues of the Jews in every part of the world
where they were scattered ; the history of which is particularly
given in the Acts of the Apostles.
The fifth call, or eleventh hour, represents the general call of
the Gentiles into the church of Christ, when the unbelieving
Jews were finally rejected. What makes this interpretation
the more likely is, that the persons who are addressed at ver. 7.
say, No man hath hired us, i. e. We never heard the voice of a
prophet announcing the true God, nor of an apostle preach-
ing the Lord Jesus, until now. The Jews could not use this as
an argument for their carelessness about their eternal interests.
Verse 16. So the last shall be first, and the first last] The
Gentiles, who have been long without the true God, shall now
enjoy all the privileges of the new covenant ; and the Jews,
who have enjoyed these from the beginning, shall now be dis-
possessed of them; for, because they have rejected the Lord,
he also hath rejected them.
Many are called, &c] This clause is wanting in BL. one
other : and in the Coptic and Sahidic Versions. Bishop Pearce
thinks it is an interpolation from chap. xxii. 14. The simple
meaning seems to be : As those who did not come at the in-
vitation of the householder to work in the vineyard, did not
receive the denarius or wages ; so those who do not obey the
call of the Gospel, and believe in Christ Jesus, shall not inherit
eternal life.
This place seems to refer to the ancient Roman custom of
recruiting their armies. Among this celebrated people, no
one was forced to serve his country in a military capacity ; and
it was the highest honour to be deemed worthy of thus serving
blessings as he sees good.
first last : c for many be called, but few A- M- 4033
J 7 A. D. 29.
chosen. A?,n0^mp
17 If d And Jesus going up to Jeru- ~
c Ch. 22. 14. <t Mark 10 32. Luke 18. 31. John 12, 12.
it. The youth were instructed, almost from their cradle, m
military exercises. The Campus Martius was the grand field
in which they were disciplined : there, they accustomed them-
selves to leaping, running, wrestling, bearing bur dens, fencing,
throwing the javelin, &c. and when, through these violent exer-
cises, they were all besmeared with dust and sweat, in order to
refresh themselves, they swam twice or thrice across the Tyber!
Rome might at any time have recruited her armies by volun-
teers from such a mass of well educated hardy soldiers ; but
she thought proper, to use the words of the Abbe Mably, that
the honour of being chosen to serve in the wars, should be the
reward of the accomplishments shown by the citizens in the
Campus Martius, that the soldier should have a reputation to
save ; and that the regard paid him, in choosing him to serve,
should be the pledge of his fidelity and zeal to discharge his
duty. The age of serving in the army, was from seventeen to
forty-five, and the manner in which they were chosen, was the
following :
After the creation of consuls, they every year named twenty-
four military tribunes, part of whom must have served five
years at least, and the rest eleven. When they had divided
among them the command of the four legions to be formed,
the consuls summoned to the capitol, or Campus Martius, all
the citizens who, by their age, were obliged to bear arms. They
drew up by tribes, and lots were drawn to determine in what
order every tribe should present its soldiers. That which was
the first in order, chose the four citizens who were judged the
most proper to serve in the war ; and the six tribunes who
commanded the first legion, chose one of these four, whom they
liked best. The tribunes of the second and third legions like-
wise made their choice one after another ; and he that remained,
entered into the fourth legion. A new tribe presented other
four soldiers, and'the second legion chose first. The third and
fourth legions had the same advantage in their turns. In this
manner, each tribe successively chose four soldiers, till the
legions were complete. They next proceeded to the creation
of subaltern officers, whom the tribunes chose from among the
soldiers of the greatest reputation. When the legions were
thus completed, the citizens who had been called, but not
chosen, returned to their respective employments, and served
their country in other capacities. None can suppose that these
were deemed useless, or that because not now chosen to serve
their country in the field, they were proscribed from the rights
and privileges of citizens, much less destroyed, because others
were found better qualified to serve their country at the post
of honour and danger. Thus many are called by the preach-
ing of the Gospel, but few are found who use their advantages
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Christ foretells his death. CHAP. XX.
salem took the twelve disciples
apart in the way, and said unto
them,
18 a Behold, we go up to Jerusalem; and the
Son of man shall be betrayed unto the chief
priests and unto the scribes, and they shall con-
demn him to death,
19 b And shall deliver him to the Gentiles to
mock, and to scourge, and to crucify him : and
the third day he shall rise again.
»Ch. 16.21.-
-o Cb,
27. 2. Mark 15. 1, 16, &c.
28, &c. Acts 3. 13.
Luke 23. 1. John 18.
in such a way as to become extensively useful in the church —
and many in the church militant behave so ill, as never to be
admitted into the church triumphant. But what a mercy that
those who appear now to be rejected may be called in another
muster, enrolled, serve in the field or work in the vineyard.
How many millions does the long-suffering of God lead to re-
pentance !
Verse 17. &#& Jesus going up] From Jericho to Jerusalem,
ch xix. 15.
Verse 18. The Son of man shall be betrayed] Or, mill be
delivered up. This is the third time that our Lord informed
his disciples of his approaching sufferings and death. This
was a subject of the utmost importance, and it was necessary
they should be well prepared for such an awful event.
Verse 19. Deliver him to the Gentiles to mock] This was
done by Herod and his Roman soldiers. See Luke xxiii. 1 1.
■ To scourge and to crucify] This was done by Pilate the
Roman governor. The punishment of the cross was Roman,
not Jewish ; but the chief priests condemned him to it, and
the Romans executed the sentence. How little did they
know that they were, by this process, jointly offering up that
sacrifice which was to make an atonement for the Gentiles
and for the Jews ; an atonement for the sin of the whole
world. How often may it be literally said, The wrath of man
shall praise thee !
Verse 20. The mother of Zebedee's children] This was
Salome.
Verse 21. Grant that these my two sons] James and John.
See Mark xv. 40. In the preceding chapter, ver. 28. our
Lord had promised his disciples, that they should sit on
twelve thrones, judging the twelve tribes. Salome, probably
hearing of this, and understanding it literally, came to request
the chief dignities in this new government for her sons ; and
it appears it was at their instigation that she made this re-
quest, for Mark, chap, x 35. informs us, that these brethren
themselves made the request, i. e. they made it through the
medium of their mother.
The ambition of James and John.
20 H c Then came to him the mo- ^/gf
ther of d Zebedee's children with her Accii"T
sons, worshipping him, and desiring a
certain thing of him.
21 And he said unto her, What wilt thou ?
She saith unto him, Grant that these my two
sons e may sit, the one on thy right hand, and
the other on the left, in thy kingdom.
22 But Jesus answered and said, Ye know not
what ye ask. Are ye able to drink of f the cup
c Mark 10.
35 d Ch. 4.
Mark 14. 36.
21. e ch.
Luke 22. 42.
19. 28. f Ch. 26. 39, 42.
John 13. 11.
One on thy right hand, and the other on (thy) left] I have
added the pronoun in the latter clause on the authority of
almost every MS. and version of repute.
That the sons of Zebedee wished for ecclesiastical, rather
than secular honours, may be thought probable, from the
allusion that is made here to the supreme dignities in the great
Sanhedrin. The prince of the Sanhedrin (iianasi) sat in
the midst of two rows of senators or elders ; on his right hand
sat the person termed Ab, {the father of the Sanhedrin :) and
on his left hand the Cracham, or sage. These persons trans-
acted all business in the absence of the presidents The
authority of this council was at some periods very great, and
extended to a multitude of matters both ecclesiastical and
civil. These appear to have been the honours which James
and John sought. They seem to have strangely forgot the
lesson they had learnt from the transfiguration.
Verse 22. Ye know not what ye ask.] How strange is the in-
fatuation in some parents, which leads them to desire worldly or
ecclesiastical honours for their children. He must be much in
love with the cross, who wishes to have hischild a minister of the
Gospel ; for if he be such as God approves of in the work,
his life will be a life of toil and suffering ; he will be obliged
to sip, at least, if not to drink largely of the cup of Christ,
We know not what we ask, when, in getting our children into
the Church, we take upon ourselves to answer for their call
to the sacred office, and for the salvation of the souls that are
put under their care. Blind parents ! rather let your children
beg their bread, than thrust them into an office to which God
has not called them ; and in which they will not only ruin
their own souls, but be the means of damnation to hundreds ,
for if God has not sent them, they shall not profit the people
at all.
And to be baptized with the baptism that I am baptized,
&c] This clause in this and the next verse, is wanting in
BDL, two others (7 more in ver. 23.) Coptic, Sahidic
JEthiopic, Mr. Wheelock's Persic, Vulgate, Saxon, and all the
Itala, except two. Grotius, Mill, and Bengel, think it should
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Those who reign with Christ,
that I shall drink of, and to be bap-
tized with a the baptism that I am
baptized with? They say unto him,
We are able.
23 And he saith unto them, b Ye shall drink
indeed of my cup, and be baptized with the
baptism that I am baptized with : but to sit on
my right hand, and on my left, is not mine to
& give, but it shall be given to them for whom it is
prepared of my Father.
ST. MATTHEW. mutt suffer with him.
24 d And when the ten heard it, they
a Luke 12. 50.-
-<• Acts 12. 2. Rom. 8. 17.
e Ch. 25. 34.
2 Cor. 1. 7. Rev. I. 9.
be omitted, and Griesbach has left it out of the Text in both
his editions. It is omitted also by Origen, Epiphanius, Hilary,
Jerom, Ambrose, and Juvencus. According to the rules laid
down by critics, to appreciate a false or true reading, this
clause cannot be considered as forming a part of the sacred
text. It may be asked, does not, drink of my cup, convey the
same idea ? Does the clause add any thing to the perspicuity
of the passage ? And though found in many good MSS. is
not the balance of evidence in point of antiquity against it ?
Baptism among the Jews, as it was performed in the coldest
weather, and the persons were kept under water for some
time was used not only to express death, but the most cruel
kind of death. See Lighlfoot. As to the term cup, it was a
common figure, by which they expressed calamities, judg-
ments, desolation, &c.
They say unto him, We are able.] Strange blindness ! you
can ? No, one drop of this cup would sink you into utter
ruin, unless upheld by the power of God. However, the
man whom God has appointed to the work he will preserve
in it.
Verse 23. Is not mine to give, but it shall be given to them
for whom it is prepared of my Father.] The common trans-
lation, in which the words, it shall be given to them, are inter-
polated by our translators, utterly changes and destroys the
meaning of the passage. It represents Christ (in opposition
to the whole Scriptures) aS having nothing to do in the dis-
pensing of rewards and punishments ; whereas, our Lord only
intimates, that, however partial he may be to these two
brethren, yet seats in glory can only be given to those who
are fitted for them. No favour can prevail here ; the elevated
seat is for him who is filled with the fulness of God. The
true construction of the words is this — to sit on my right hand
and on my left, is not mine to give, except to them for whom it is
prepared of my Father. According to the prediction of
Christ, these brethren did partake of his afflictions : James
was martyred by Herod, Acts xii. 2. and John was banished to
Patmos, for the testimony of Christ, Rev. i. 9.
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were moved with indignation against
the two brethren.
25 But Jesus called them unto him, and said,
Ye know that the princes of the Gentiles exer-
cise dominion over them, and they that are great
exercise authority upon them.
26 But e it shall not be so among you: but
f whosoever will be great among you, let him be
your minister ;
d Mark 10. 41. Luke 22. 24, 25 e 1 Pet. 5. 3.-
Mark 9. 35. & 10. 43.
-f Ch. 23. II.
Verse 24. When the ten heard it they were moved] The am-
bition which leads to spiritual lordship, is one great cause of
murmurings and animosities in religious societies ; and has
proved the ruin of the most flourishing churches iri the
universe.
Verse 25. Exercise dominion — and — exercise authority upon
them.] They tyrannized and exercised arbitrary power over
the people. This was certainly true of the governments in
our Lord's time, both in the east and in the west. I have
endeavoured to express, as nearly as possible, the meaning
of the two Greek verbs, nxTXKvgtevevirtv, and KXTe%ev<rict£ovo-tv,
and those who understand the genius of the language will
perceive, that I have not exhausted their sense, however
some may think that no emphasis was intended, and that
these compound verbs are used for the simple x.vgievnv and
e%ov<rix£ctv. See Wakefield and Rosenmuller.
The government of the church of Christ is widely different
from secular governments. It is founded in humility and
brotherly love ; it is derived from Christ, the great Head of
the church, and is ever conducted by his maxims and spirit.
When political matters are brought into the church of Christ,
both are ruined. The church has more than once ruined the
state ; the state has often corrupted the church : it is cer-
tainly for the interests of both to be kept separate. This
has already been abundantly exemplified in both cases, and
will continue so to be, over the whole world, wherever the
church and state are united in secular matters.
Verse 26. /( shall not be so among you] Every kind of
lordship and spiritual domination over the church of Christ,
like that exercised by the church of Rome, is destructive and
anti-christian.
Your minister] Or, deacon, <JW«i>«5 : I know no other word
which could at once convey the meaning of the original,
and make a proper distinction between it and iJauAos, or servant,
in ver. 27. The office of a deacon, in the primitive church,
was to serve in the agapaz, or love feasts, to distribute the
bread and wine to the communicants ; to proclaim different
Two blind mm at Jericho CHAP. XX.
27 a And whosoever will be chief
among you, let him be your servant :
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28 b Even as the e Son of man came
not to be ministered unto, d but to minister, and
e to give his life a ransom f for many.
29 IT g And as they departed from Jericho, a
great multitude followed him.
a Ch. 18. 4. » John 13. 4. c Phil. 2. 7. a Luke 22. 27. John 13.
14. elsa. 53. 10,511. Dan. 9. 24, 26. John 11. 51, 52. 1 Tim. 2. 6.
parts and times of worship in the churches ; and to take care
of the widows, orphans, prisoners and sick, who were provided
for out of the revenues of the church. Thus we find it was
the very lowest ecclesiastical office. Deacons were first ap-
pointed by the apostles, Acts vi. 1 —6. they had the care of
the poor, and preached occasionally.
Verse 27. Your servant] Aat>A«$, the lowest secular office,
as deacon was the lowest ecclesiastical office : $ovXo$ is often
put for slave.
From these directions of our Lord, we may easily discern
what sort of a spirit his ministers should be of. 1. A minister
of Christ is not to consider himself a lord over Christ's flock.
2. He is not to conduct the concerns of the church with an
imperious spirit. 3. He is to reform the weak after Christ's
example, more by loving instruction, than by reproof or cen-
sure. 4. He should consider, that true apostolic greatness
consists in serving the followers of Christ with all the powers
and talents he possesses. 5. That he should be ready, if
required, to give up his life unto death, to promote the salva-
tion of men.
Verse 28. A ransom for many.'] Avrpov uvn voX^av, or, a
ransom instead of many, — one ransom, or atonement instead
of the many prescribed in the Jewish law. Mr. Wakefield
contends for the above translation, and with considerable
show of reason and probability.
The word Xvrpav is used by the Septuagint, for the Hebrew
JV13, pidion. the ransom paid for a man's life, see Exod. xxi.
30. Num. iii. 49, 51. and kiffpii is used Num. xxxv. 31.
where a satisfaction (Hebrew "193 copher, an atonement) for the
life of a murderer is refused. The original word is used by
Lucian in exactly the same sense, who represents Ganymede
promising to sacrifice a ram to Jupiter, ^vrpoi vxep efiov, as a
ransom for himself, provided he would dismiss him.
The whole Gentile world, as well as the Jews, believed in
vicarious sacrifices. Virgil iEn. v. 85. has nearly the same
words as those in the text. " Unum pro multis dabitur
caput," — One man must be given for many. Jesus Christ
laid down his life as a ransom for the lives and souls of the
children of men. In the Codex Beza, and in most of the
Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus,
and Juvencus, the following remarkable addition is found —
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ecu. i.
request to be restored to sight.
30 And, behold, h two blind men
sitting by the way-side, when they
heard that Jesus passed by, cried out,
saying, Have mercy on us, O Lord, thou Son of
David.
31 And the multitude rebuked them, because
they should hold their peace : but they cried
Tit. 2. 14. IPet. 1. 19. 'Ch. 26. 28. Rom. 5. 15, 19. Hebr. 9. 28.
s Mark 10. 46. Luke 18. 35. 1> Ch. 9. 27.
" But seek ye to increase from a little, and to be lessened
from that which is great. Moreover, when ye enter into a
house, and are invited to sup, do not recline in the most
eminent places, lest a more honourable than thou come after,
and he who invited thee to supper, come up to thee and say,
Get down yet lower ; and thou be put to confusion. But it
thou sit down in the lowest place, and one inferior to thee
come after, he who invited thee to supper, will say unto thee,
Go and sit higher : now this will be advantageous to thee.''
This is the largest addition found in any of the MSS. and
contains not less than sixty words in the original, and eighty-
three in the Anglo-Saxon. It may be necessary to remark,
that Mr. Marshall, in his edition of the Gothic and Saxon
Gospels, does not insert these words in the text, but gives it
p. 496 of his observations. This addition is at least as ancient
as the fourth century, for it is quoted by Hilary, who did not
die till about A. D. 367.
Verse 30. Two blind men] Mark, chap. x. 46. and Luke
xviii. 35. mention only one blind man, Bartimeus. Probably
he was mentioned by the other Evangelists, as being a person
well known before and after his cure. Blindness of heart, is
a disorder of which men seldom complain, or from which
they desire to be delivered ; and it is one property of this
blindness, to keep the person from perceiving it, and to per-
suade him that his sight is good.
Sitting by the way-side] In the likeliest place to receive
alms, because of the multitudes going and coming between
Jerusalem and Jericho.
Cried out] In the midst of judgments God remembers
fciercy. Though God had deprived them, for wise reasons,
of their eyes, he left them the use of their speech. It is never
ill with us, but it might be much worse ; let us, therefore, be
submissive and thankful.
Have mercy on us] Hearing that Jesus passed by, and not
knowing whether they should ever again have so good an
opportunity of addressing him, they are determined to call,
and call earnestly. They ask for mercy, conscious that they
deserve nothing, and they ask with faith — Son of David, ac-
knowledging him as the promised Messiah.
Verse 31. Tlie multitude rebuked them] Whenever a soul
begins to cry after Jesus for light and salvation, the world
b b
Christ restores them to sight,
the more, saying, Have mercy on us,
O Lord, thou Son of David.
32 And Jesus a stood still, and called
them, and said, What will ye that I shall do unto
you ?
ST. MATTHEW.
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1 Mark 10. 49. Luke 18. 40. Psal. 65. 2.
and the devil join together to drown its cries, or force it to
be silent. But let all such remember, Jesus is now passing by ;
that their souls must perish everlastingly, if not saved by
him, and they may never have so good an opportunity again.
While there is a broken and a contrite heart, let it sigh its
complaints to God, till he hear and answer.
They cried the morel When the world and the devil begin
to rebuke in this case, it is a proof that the salvation of God is
nigh, therefore, let such cry out a great deal the more.
Verse 32. Jesus stood] " The cry of a believing penitent,"
says one, " is sufficient to stop the most merciful Jesus, were
he going to make a new heaven and a new earth : for what
is all the irrational part of God's creation in worth, when
compared with the value of one immortal soul ?" See on
Mark x. 50.
What will ye that I shall do] Christ is at all times infinitely
willing to save sinners : when the desire of the heart is turned
towards him, there can be little delay in the salvation. What
is thy wish ? If it be a good one, God will surely fulfil it.
Verse 33. That our eyes may be opened.] He who feels his
own sore, and the plague of his heart, has no great need of a
prompter in prayer. A hungry man can easily ask bread ;
and they follow him
b Lord, that
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33 They say unto him,
our eyes may be opened.
34 So Jesus had compassion on them,
and touched their eyes : c and immediately their
eyes receivedsight, d and they followed him.
b Ch. 9. 30. c Mark 8. 22—25. & 10. 52. Ch. 11. 5. d psai. uG- ,
he has no need to go to a book to get expressions to state his
wants in; his hunger tells him he wants food, and he tells
this to the person from whom he expects relief. Helps to
devotion, in all ordinary cases, may be of great use ; in extra-
ordinary cases they can be of little importance ; the afflicted
heart alone can tell, its own sorrows with appropriate plead-
ings.
Verse 23. So Jesus had compassion on them] ^*\«.yx'>i<r8et<;,
he was moved with tender pity. The tender pity of Christ
met the earnest cry of the blind men, and their immediate
cure was the resuk.
They followed him.] As a proof of the miracle that was
wrought, and of the gratitude which they felt to their bene-
factor. For other particulars of this miraculous cure,, see the
notes on Mark x. 46, &c.
Reader, whosoever thou art, act in behalf of thy soul as
these blind men did in behalf of their sight, and thy salvation
is sure. Apply to the Son of David, lose not a moment, he
is passing by, and thou art passing into eternity, and probably
wilt never have a more favourable opportunity than the pre-
sent. Lord increase thy earnestness and faith !
CHAPTER XXI.
Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, 1 — 11. He enters the temple, and
qxpels the money-changers, fyc. 12, 13. The blind and the lame come to him and are healed, 14. The chief priests
and scribes are offended, 15. Our Lord confounds them, and goes to Bethany, 16, 17. The barren fig-tree
blasted, 18 — 22. While teaching in the temple, the chief priests and elders question his authority ; he anszoers
and confutes them, 23, — 27. The parable of the man and his two sons, 28 — 32. The parable of a vineyard let
out to husbandmen, 33 — 42. applied to the priests and Pharisees, 43 — 45. who wish to kill, him, but. are
restrained by the fear of the people, who acknowledge Christ for a prophet, 46.
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CC1I. 1.
A"1
ND a when they drew nigh unto
erusalem, and were come to
» Mark II. 1. Luke 19. 29.
NOTES ON CHAP. XXI.
Verge 1. Belhphage] A place on the west declivity of
Bethphage, unto b the mount of Olives,
then sent Jesus two disciples,
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b Zech. 14. 4.
mount Olivet, from which it is thought the whole declivity
and part of the valley took their name. It is supposed ta,
Christ rides in triumph
CHAP. XXL
into Jerusalem.
a.m. 4033. 2 Saying unto them, Go into the
Ani oiymp. village over against you, and straight-
L— way ye shall find an ass tied, and a colt
with her : loose them, and bring them unto me.
3 And if any man say ought unto you, ye shall
say, The Lord hath need of them; and straight-
way he will send them.
4 All this was done, that it might be fulfilled
which was spoken by the prophet, saying,
5 a Tell ye the daughter of Sion, Behold, thy
» Isai. 62. 11. Zech. 9. 9. John 12. 15. b Mark 11.4. P 2 Kings 9. 13.
have derived its name from the fig-trees which grew there ;
JV3 beeth, signifying a region as well as a house, and J3 phag,
a green fig.
Verse 2. Ye shall find an ass lied, and a colt] Asses and
mules were in common use in Palestine : horses were seldom to
be met with. Our blessed Lord takes every opportunity to
convince his disciples that nothing was hidden from him ; he
informs them of the most minute occurrence, and manifested
his power over the heart, in disposing the owner to permit the
ass to be taken away.
Verse 3. The Lord, (the proprietor of all things) hath need
of them] Jesus is continually humbling himself, to show us
how odious pride is, in the sight of God : but in his humility
he is ever giving proofs of his Almighty power, that the belief
of his divinity may be established.
Verse 4. All this was done] The word all, in this clause, is
omitted by some MSS. Versions, and Fathers.
Which was spoken] The Spirit of God, which predicted
those things that concerned the Messiah, took care to have
them literally fulfilled: 1. to show the truth of prophecy in
general ; and, 2. to designate Christ as the person intended
by that prophecy. See the note on chap. ii. 23.
Verse 5. Tell ye the daughter ef Sion] The quotation is
taken from Zech. ix. 9. but not in the precise words of the
prophet.
This entry into Jerusalem has been termed the triumph of
Christ. It was indeed the triumph of humility over pride and
worldly grandeur ; of poverty over affluence; and of meekness
and gentleness over rage and malice.
He is coming now meek, full of kindness and compassion to
those who were plotting his destruction ! He comes to deliver
up himself into their hands ; their king comes to be murdered
by his subjects, and to make his death a ransom price for
their souls!
Verse 7. And put on them their clothes] Thus acknowledg-
ing him to be their king, for this was a custom observed by
the people when they found that God had appointed a man to
the kingdom. When Jehu sat with the captains of the army,
T3.
king cometh unto thee, meek, and sit- a. m. 4or
\. D. 29.
ting upon an ass, and a colt the foal An.' oiymp.
»° l ecu. 1.
oi an ass. .
6 b And the disciples went, and did as Jesus
commanded them,
7 And brought the ass, and the colt, and c put
on them their clothes, and they set him thereon.
8 And a very great multitude spread their gar-
ments in the way ; d others cut down branches
from the trees, and strewed them in the way.
* See Lev. 23. 40. 1 Mac. 13. 51, &c. 2 Mac. JO. 7. John 12. 13.
and Elisha the prophet came, by the order of God, to
anoint him king over Israel, as soon as he came out of
the inner chamber into which the prophet had taken him
to anoint him, and they knew what was done, every man
took his garment, and spread it under him on the top of the.
steps, and blew the trumpets, saying, "Jehu is king!'"
2 Kings ix. 13.
And they set him thereon] Kect eirenxllHrev exetva xvrav, and
he sat upon them: but instead of eirxvw uvrut, upon them, the
Codex Bezae, seven copies of the Itala, some copies of the
Vidgatc, and some others, read s^-' xvtai upon him, i. e. the
colt. ' This is most likely to be the true reading ; for we can
scarcely suppose that he rode upon both by turns, this would
appear childish ; or that he rode upon both at once, for thi=;
would be absurd. Some say he sat on both ; for " the ass that
was tied up, was an emblem of the Jews bound under the yoke
of the law ; and the colt that had not been tied, represented the
Gentiles who were not under the law ; and that Jesus Christ's
sitting on both represented his subjecting the Jews and the
Gentiles to the sway of his evangelical sceptre." He who can
receive this saying, let him receive it.
Verse 3. Cut down branches from the trees] Carrying palm and
other branches, was emblematical of victory and success. See
1 Mac. xiii. 51. 2 Mac. x. 7. and Rev. vii. 9.
The Rabbins acknowledge that the prophecy in Zechariah
refers to the Messiah ; so Rab. Tancum, and Yalcut Rubeni
has a strange story about the ass. " This ass is the colt of
that ass which was created in the twilight of the sixth day.
This is the ass which Abraham found when he went to sacri-
fice his son. This is the ass on which Moses rode when he
went to Egypt : and this is the ass on which the Messiah shall
ride." Some of the Jews seem to think that the Zebra is in-
tended ; for according to Bab. Sanhedr. fol. 98. when Sha-
poor, king of Persia, said to Rabbi Samuel : You say your
Messiah will come upon an ass : I will send him a noble
horse." To which the Rabbi replied, " You have not a horse
with a hundred spots (query streaks) like his ass." See
Lightfoot and Schoetgen.
Bb2
\
The multitude receive him.
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9 And the multitudes that went be-
fore, and that followed, cried, saying,
a Hosanna to the son of David : b Blessed
is he that cometh in the name of the Lord; Ho-
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the highest.
all
sanna in
10 c And when he was come into Jerusalem,
the city was moved, saying, Who is this ?
1 1 And the multitude said, This is Jesus d the
prophet of Nazareth of Galilee.
12 H e And Jesus went into the temple of God,
ST. MATTHEW. He eteanses the temple
and cast out all them that sold and
bought in the temple, and overthrew
the tables of the f money-changers, and
the seats of them that sold doves,
13 And said unto them, It is written, « My house
shall be called the house of prayer ; b but ye have
made it a den of thieves.
14 And the blind and the lame came to him in
the temple; and he healed them.
15 TT And when the chief priests and scribes
aPs. 118. 25.-
John 2. 13, 15.
->> Ps 118. 26.
— * Ch. 2. 23.
Ch. 23. 39.
Luke 7. 16.
c Mark 11.15. Luke 19. 45
John 6. 14. & 7. 40. & 9. 17.
Verse 9. Hosanna to the son of David] When persons ap-
plied to the king for help, or for a redress of grievances, they
used the word hosana, or rather from the Hebrew to nyBnn
hoshiah na ? Save now, or save, we beseech thee ; redress our
grievances, and give us help from oppression ! Thus both the
words and actions of the people prove that they acknowledged
Christ as their king, and looked to him for deliverance. How
easily might he have assumed the sovereignty at this time, had
he been so disposed ! For instances of the use of this form of
speech, see 2 Sam. xiv. 4. 2 Kings vi. 26. Psal. cxviii. 25.
Son of David] A well known epithet of the Messiah. He
who cometh in the name, &c. He who comes in the name and
authority of the Most High.
Hosanna in the highest.] Either meaning, let the heavenly
hosts join with us in magnifying this august Being, or, let the
utmost degrees of hosannas, of salvation, and deliverance, be
communicated to thy people ! Probably there is an allusion
here to the custom of the Jews in the feast of tabernacles.
During the first seven days of that feast, they went once round
the altar, each day, with palm and other branches in their hands,
singing hosanna : but on the eighth day of that feast they
walked seven times round the altar, singing the hosanna, and
this was termed the hosanna rabba : the great hosanna, i. e.
assist with the greatest succour. Probably answering to the to<$
oi/'fc-Tcws of the evangelist, for on this day they beg the most
speedy and powerful help against their enemies, and likewise pray
for a prosperous and fruitful year. See Stehlin's Jewish Tra-
ditions, vol. ii. p. 322.
Verse 10. All the city was moved] Or, the whole city was in
motion. ErturDv, was in a tumult — they saw and heard plainly
that the multitude had proclaimed Christ king, and Messiah.
Who is this? Who is accounted worthy of this honour ?
Verse 1 1 . This is Jesus the prophet] O vg otptirtis, that pro-
phet whom Moses spoke of, Deut. xviii. 18. I will raise them
up a prophet — like unto thee, &c. Every expression of the mul-
tilude plainly intimated that they fully received our blessed
Lord as the promised Messiah.— How strange is it that these
« Mark 11. 11.
Luke 19. 45. John 2. 15. —
b Jer. 7. 11. Mark 11 17.
-f Deut. 14. 25.-
Luke 19. 46.
-8 Isai. 86. 7.
same people (if the creatures of the high priest be not only
intended) should, about five days after, change their hosannas
for, Away with him ! crucify him ! crucify him ! How fickle is
the multitude ! Even when they get right, there is but little
hope that they will continue so long.
Verse 12. Jesus went into the temple of God, &c] "Ava-
rice," says one, " covered with the veil of religion, is one of
those things on which Christ looks with the greatest indigna-
tion in his church. Merchandize of holy things, simoniacal
presentations, fraudulent exchanges, a mercenary spirit in
sacred functions ; ecclesiastical employments obtained by flat-
tery, service, or attendance, or by any thing which is instead
of money : collations, nominations, and elections made through
any other motive than the glory of God ; these are all fatal and
damnable profanations, of which those in the temple were only
a shadow." Qjjesnel.
Money changers] Persons who furnished the Jews and pro-
selytes who came from other countries, with the current coin
of Judea, in exchange for their own.
Verse 13. My house shall be called the house of prayer] This
is taken from Isai Ivi. 7.
But ye have made it a den of thieves.] This is taken from
Jerem. vii. 1 1.
Our Lord alludes here to those dens and caves in Judea, in
which the public robbers either hid or kept themselves forti-
fied.
They who are placed in the church of Christ to serve souls,
and do it not, and they who enjoy the revenues of the church,
and neglect the service of it, are thieves and robbers in more
senses than one.
Our Lord is represented here as purifying his temple ; and
this we may judge he did in reference to his true temple, the
church, to show that nothing that was worldly or unholy should
have any place among his followers, or in that heart in which
he should condescend to dwell. It is marvellous that these
interested vile men did not raise a mob against him : but it is
probable they were overawed by the Divine power, or seeing
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The chief priests are of ended.
saw the wonderful things that he did,
and the children crying in the temple,
and saying, Hosanna to the son of
David; they were sore displeased,
16 And said unto him, Hearest thou what
these say ? And Jesus saith unto them, Yea ;
have ye never read, a Out of the mouth of
»Pt 8. 2 » Mark II. 11. John 11. 18.
the multitudes on the side of Christ, they were afraid to molest
him. I knew a case something similar to this which did not
succeed so well. A very pious clergyman of my acquaintance,
observing a woman keeping a public standing to sell nuts,
gingerbread, kc. at the very porch of his church, on the Lord's
day, " desired her to remove thence, and not defile the house
of God, while she profaned the Sabbath of the Lord." She
paid no attention to him. He warned her the next Sabbath,
but still to no purpose. Going in one Lord's day to preach,
and finding her still in the very entrance, with her stall, he
overthrew the stall, and scattered the stuff into the street. He
was shortly after summoned to appear before the royal court,
which to its eternal reproach, condemned the action, and fined
the man of God in a considerable sum of money !
Verse 1 4. The blind and the lame came] Having condemned
the profane use of the temple, he now shows the proper use of
it. It is a house of prayer, where God is to manifest his good-
ness and power in giving sight to the spiritually blind ; and
feet to the lame. The church or chapel in which the blind and
the lame are not healed, has no Christ in it, and is not worthy
of attendance.
Verse 15. The chief priests — -were sort displeased] Or we re
incensed. Incensed at what ? At the purification of the pro-
faned temple. This was a work they should have done them-
selves ; but for which they had neither grace nor influence ;
and their pride and jealousy will not suffer them to permit
others to do it. Strange as it may appear, the priesthood
itself, in all corrupt times, has been ever the most forward to
prevent a reform in the church. Was it because they were
conscious that a reformer would find them no better than
money-changers in, and profaners of the house of God, and
that they and their system must be overturned, if the true wor-
ship of God were restored ? Let him who is concerned answer
this to his conscience.
Verse 16. Out of the mouth of babes] The eighth Psalm,
out of which these words are quoted, is applied to Jesus Christ
in three other places io the New Covenant, 1 Cor. xv. 27.
Ephes. i. 22. Heb. ii. 6. Which proves it to be merely a
prophetic psalm, relating to the Messiah.
It was a common thing among the Jews for the children to
be employed in public acclamations ; and thus they were ac-
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CHAP. XXL He lodges at Bethany
babes and sucklings thou hast perfect-
ed praise ?
17 IT And he left them, and went out
of the city into b Bethany; and he lodged there.
18 cNow in the morning, as he returned into
the city, he hungered.
19 d And when he saw e a fig-tree in the way,
c Mark 11. 12. d Mark 11. 13. e Gr. me Jig-tree.
customed to hail their celebrated Rabbins. This shouting of
the children was therefore no strange thing in the land : only
they were exasperated because a person was celebrated,
against whom they had a rooted hatred. As to the prophecy
that foretold this, they regarded it not. Some imagine
that babes and sucklings in the prophecy have a much more
extensive meaning, and refer also to the first preachers of
the Gospel of Christ.
Verse 17. And he left them [latrctXiTctv, finally leaving them)
and went — into Bethany; and he lodged there.] Bethany was a
village about two miles distant from Jerusalem, by Mount Oli-
vet, John xi. 18. and it is remarkable that from this day till
his death, which happened about six days after, he spent not
one night in Jerusalem, but went every evening to Bethany,
and returned to the city each morning. See Luke xxi. 37.
xxii. 39. John viii. 1,2. They were about to murder the
Lord of glory, and the true light, which they had rejected, is
now departing from them.
Lodged there.] Not merely to avoid the snares laid for him
by those bad men, but to take away all suspicion of his affect-
ing the regal power. To the end of this verse is added by the
Saxon *j laspbe hi pap be Irobej* pice, And taught them ofihe
kingdom, of God. This same reading is found in some MSS.
Missals, and one copy of the Ilala. It appears also in Wicklijf,
and my old folio English MS. Bible, ar.u tautjt f)£m Of tt}V
finngOom Of OBod ; and in two MS. copies of the Vulgate, in
my possession ; one, duodecimo, very fairly written, in 1300.
the other a large folio, probably written in the 11th or 12th
century, in which the words are, ibique docebat eos de regno
Dei. And there he taught them concerning the kingdom of
God.
Verse 18. Now in the morning, as he returned into the city]
Which was his custom from the time he wholly left Jeru-
salem, spending only the day time teaching in the temple ; see
ver. 17. This was probably on Thursday, the 12th day of the
month Nisan. He hungered — Probably neither he, nor his dis-
ciples, had any thing but what they got from public charity ;
and the hand of that, seems to have been cold at this time.
Verse 1 9. He saw a fig-tree in the way] Ex-t tjjs »hv, Bz
the road side. As this fig-tree was by the way-side, it was no
private property ; and on this account our Lord, or any other
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The barren Jig-tree cursed.
he came to it, and found nothing
thereon, but leaves only, and said un-
to it, Let no fruit grow on thee hence-
forward for ever. And presently the fig-tree
Avithered away.
20 a And when the disciples saw it, they mar-
velled, saying, How soon is the fig-tree withered
awa y !
21 Jesus answered and said unto them, Verily
I say unto you, b If ye have faith, and c doubt
not, ye shall not only do this which is done to
the fig-tree, d but also if ye shall say unto this
mountain, Be -thou removed, and be thou cast into
the sea ; it shall be done.
22 And e all things, whatsoever ye shall ask in
prayer, believing, ye shall receive.
ST. MATTHEW. The chief priests cavil at him.
23 TT f And when he was come into
a Mark 11. 20. b Ch. 17. 20.
Luke 17. 6.-
13. 2.
-c James 1. 6. d 1 Cor.
traveller, had a right to take of its fruit. For a full explana-
tion of this difficult passage, relative to this emblematic fig-
tree, see on Mark xi. 13, &c.
Let no fruit grow on thee] Can a professor who affords
Christ nothing but barren words and wishes, expect any thing
but his malediction ? When the soul continues in unfruitful-
ness, the influences of grace are removed, and then the tree
speedily withers from the very root.
Verse 20. How soon is the Jig-tree withered away !] We
often say to our neighbours, " How suddenly this man died!
Who could have expected it so soon ?" But who takes warn-
ing by these examples ? What we say to-day of others,
may be said to-morrow of ourselves. Be ye also ready !
Lord, increase our faith !
Verse 21. If ye have faith, and doubt not] See on chap,
xvii. 20. Removing mountains, and rooting up of mountains,
are phrases very generally used to signify the removing or con-
quering great difficulties ; getting through perplexities. So
many of the Rabbins are termed rooters up of mountains, be-
cause they were dexterous in removing difficulties, solving
cases of conscience, &c. In this sense our Lord's words are
to be understood. He that has faith, will get through every
difficulty and perplexity, mountains shall become mole-hills
or plains before him. The saying is neither to be taken in
its literal sense, nor is it hyperbolical : it is a proverbial form
of speech, which no Jew could misunderstand, and with
which no Christian ought to be puzzled.
Verse 22. All things — ye shall ask in prayer, believing] In
order to get salvation, there must be 1. a conviction of the
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the temple, the chief priests and the
elders of the people came unto him
as he was teaching, and g said, By what autho-
rity doest thou these things ? and who gave thee
this authority ?
24 And Jesus answered and said unto them,
I also will ask you one thing, which if ye tell
me, I, in like wise, will tell you by what authority
I do these things.
25 The baptism of John, whence was it ? from
heaven, or of men ? And they reasoned with
themselves, saying, If we shall say, From hea-
ven ; he will say unto us, Why did ye not then
)eneve mm
26 But if we shall
say,
Of
men
we
fear
e Ch. 7. 7. Mark 11. 24 Luke 11. 9. James §. 1G. 1 John 3. 22. & 5. 14.
'Mark 11. 27. Luke 20. 1. s Excel. 2. 14. Acta 4. 7. & 7. 27.
want of it : this begets 2. prayer, or warm desires, in the
heart : then 3. the person asks, i. e. makes use of words ex-
pressive of his wants and wishes : 4. believes the word of pro-
mise, relative to the fulfilment of his wants : and 5. receives,
according to the merciful promise of God, the salvation which
his soul requires.
Verse 23. By what authority doest thou these things ? The
things which the chief priests allude to, were his receiving
the acclamations of the people as the promised Messiah, his
casting the traders out of the temple, and his teaching the
people publicly in it.
Who gave thee this authority ?] Not them : for, like many
of their successors, they were neither teachers nor cleansers ;
though they had the name and the profits of the place.
Verse 24. I also will ask you one thing] Our Lord was
certainly under no obligation to answer their question : he
had already given them such proofs of his divine mission, as
could not possibly be exceeded, in the miracles which he
wrought before their eyes, and before all Judea : and as they
would not credit him on this evidence, it would have been in
vain to have expected their acknowledgment of him, on any
profession he would make.
Verse 25. The baptism of John] Had John a divine com-
mission or not, for his baptism and preaching ? Our Lord
here takes the wise in their own cunning. He knew the es-
timation John was in among the people ; and he plainly saw,
that if they gave any answer at all, they must convict them-
selves : and so they saw, when they came to examine the
question. See ver. 25, 26.
The parable of the husbandman
the people ; a for all
prophet.
27 And they
cannot tell
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CHAP. XXI
hold John as a
and his two sons.
answered Jesus, and
And he said unto them,
said, We
Neither tell I you by what authority I do these
things.
28 5 But what think ye ? A certain man had
two sons ; and he came to the first, and said, Son,
go work to-day in my vineyard.
29 b He answered and said, I will not: but
afterward he repented, and went.
* Ch. 14. 5. Mark 6. 20. Luke 20. 6. b Ecclus. 19. 21.
Verse 27. We cannot tell.] Simplicity gives a wonderful
confidence and peace of mind ; but double dealing causes a
thousand inquietudes and trouble. Let a man do his utmost
to conceal in his own heart the evidence he has of truth and
innocence, to countenance his not yielding to it ; God who
sees the heart, will, in the light of the last day, produce it
as a witness against him, and make it his judge.
We cannot tell, said they ; which, in the words of truth,
should have been, We will not tell, for we will not have this
man for the Messiah : because, if we acknowledge John as his
forerunner, we must of necessity, receive Jesus as the Christ.
They who are engaged against the truth, are abandoned to
the spirit of falsity , and scruple not at a lie. Pharisaical
pride, according to its different interests, either pretends to
know every thing, or affects to know nothing. Among such,
we may meet with numerous instances of arrogance and
affected humility. God often hides from the wise and pru-
dent, what he reveals unto babes : for when they use their
wisdom only to invent the most plausible excuses for reject-
ing the truth when it comes to them, it is but just that they
should be punished with that ignorance, to which, in their
own defence, they are obliged to have recourse.
Verse 28. A certain man had two sons] Under the emblem
of these two sons, one of whom was a libertine, disobedient,
and insolent, but who afterward thought on his ways and
returned to his duty ; and the second, a hypocrite, who pro-
mised all, and did nothing : our Lord points out on the one
hand, the tax-gatherers and sinners of all descriptions,, who,
convicted by the preaching of John and that of Christ, turn-
ed away from their iniquities and embraced the Gospel ; and
on the other hand, the scribes, Pharisees, and self-righteous
people, who, pretending a zeal for the law, would not re-
ceive the salvation of the Gospel.
Verse 29. / will not] This is the general reply of every
sinner to the invitations of God ; and in it, the Most High is
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30 And he came to the second, and
said likewise. And he answered and
said, I go, sir: and went not.
31 Whether of them twain did the will of his
father? They say unto him, The first. Jesus
saith unto them, c Verily I say unto you, That
the publicans, and the harlots go into the king-
dom of God before you.
32 For d John came unto you in the way of
righteousness, and ye believed him not; e but
the publicans and the harlots believed him :
« Luke 7. 29, 50. <» Ch. 3. I, &c. e Luke 3. 12, 13.
treated without ceremony or respect. They only are safe
who persist not in the denial.
Verse 30. I go, sir,] This is all respect, complaisance, and
professed obedience ; but he went not : he promised well, but
did not perform. What a multitude of such are in the world !
professing to know God, but denying him in their works.
Alas ! what will such professions avail, when God comes to
take away the soul 1
Verse 31. The publicans and the harlots] In all their for-
mer conduct they had said no. Now they yield to the voice of
truth when they hear it, and enter into the kingdom, em-
bracing the salvation brought to them in the Gospel. The
others, who had been always professing the most ready and
willing obedience, and who pretended to be waiting for the
kingdom of God, did not receive it when it came, but rather
chose, while making the best professions, to continue members
of the synagogue of Satan.
Verse 32. John came unto you in the way of righteousness]
Proclaiming the truth, and living agreeably to it. Or, John
came unto you who are in the way of righteousness . This seems
rather to be the true meaning and construction of this pas-
sage. The Jews are here distinguished from the Gentiles.
The former were in the way of righteousness, had the revelation
of God, and the ordinances of justice established among them ;
the latter were inihaway of unrighteousness, without the di-
vine revelation, and iniquitous in all their conduct : John
came to both, preaching the doctrine of repentance^ and pro-
claiming. Jesus the Christ. To say that it was John who
came in the way of righteousness, and that to him the words
refer, is, in my opinion, saying nolhing ; for this was neces-
sarily implied : as he professed to come from God, he must
not only preach righteousness, but walk in it.
It is very difficult to get a worldly-minded and self-right-
eous man brought to Christ. Examples, signify little to him
Urge the example of an eminent sainti he is discouraged ai
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The parable of the vineyard
and ye, when ye had seen it, repented
not afterward, that ye might believe
him.
33 H Hear another parable : There was a cer-
tain householder, a which planted a vineyard, and
hedged it round about, and digged a wine-press
in it, and built a tower, and let it out to husband-
men, and b went into a far country.
let out to husbandmen.
a Ps. 80. 9. Cant. 8. 11.
hai. 5. 1. Jer. 2. 21.
» Ch. 25. 14, 15.
Mark 12. 1. Luke 20. 9.
it. Show him a profligate sinner converted to God, him he
is ashamed to own and follow : and as to the conduct of the
generality of the followers of Christ, it is not striking enough
to impress him. John, and Christ, and the apostles preach ;
but to multitudes, all is in vain.
Verse 33. There was a certain householder] Let us endea-
vour to find out a general and practical meaning for this
parable. A householder — the Supreme Being. The family —
the Jewish na'ion. The vineyard — the city of Jerusalem. The
fence — the divine protection. The wine-press — the law, and
sacrificial rites. The tower — the temple, in which the divine
presence was manifested. The husbandmen — the priests and
doctors of the law. Went from home — entrusted the cultiva-
tion of the vineyard to the priests, &c. with the utmost con-
fidence ; as a man would do, who had the most trusty servants,
and was obliged to absent himself from home for a certain
time. Our Lord takes this parable from Isa. v. 1, &c. but
whether our blessed Redeemer quote from the law, the pro-
phets or the Rabbins, he reserves the liberty to himself, to
beautify the whole, and render it more pertinent.
Some apply this parable also to Christianity, thus : The
master or father — our blessed Lord. The family — professing
Christians in general. The vineyard — the true Church, or as-
sembly of the faithful. The hedge— .the true faith, which
keeps the sacred assembly enclosed and defended from the
errors of heathenism nndfalse Christianity. The wine-press —
the atonement made by the sacrifice of Christ, typified by the
sacrifices under the law. The tower — the promises of the
divine presence and protection. The husbandmen — the apostles
and all their successors in the ministry. The going from home
— the ascension to heaven. But this parable cannot go on all
fours in the Christian cause, as any one may see. In the
case of the husbandmen especially, it is inapplicable ; unless
we suppose our Lord intended such as those inquisitorial Bon-
ners, who always persecuted the true ministers of Christ, and
consequently Christ himself in his members : and to these may
be added the whole train of St.. Bartholomew ejectors, and
all the fire and faggot men of a certain church, who think
they do God service by murdering his saints. But let the
persecuted take courage, Jesus Christ will come back shortly,
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34 And when the time of the- fruit
drew near, he sent his servants to the
husbandmen, c that they might receive
the fruits of it.
35 d And the husbandmen took his servants, and
beat one, and killed another, and stoned another.
36 Again, he sent other servants more than the
first : and they did unto them likewise.
<= Cant. 8. 11, 12. <» 2 Chron. 24. 21. & 36. 16. Neh. 9. 26. Ch. 5. 12.
& 23. 34, 37. Acts 7. 52. 1 Tliess. 2. 15. Heb. 11. 36, 37.
and then he will miserably destroy those wicked men : indeed he
has done so already to several, and let out his vineyard to
more faithful husbandmen.
Digged a zvine-press] £i.%v%t Aijvov. St. Mark has vfre^vicv,
the pit under the press, into which the liquor ran, when
squeezed out of the fruit by the press.
Verse 34. He sent his servants] Prophets, which, from time
to time, he sent to the Jewish nation to call both priests and
people back to the purity of his holy religion.
Receive the fruits of it.] Alluding to the ancient custom
of paying the rent of a farm in kind; that is, by a part of
the produce of the farm. This custom anciently prevailed in
most nations ; and still prevails in the highlands of Scotland,
and in some other places. The Boldan book, a survey made
of the state of the bishoprick of Durham in 1183, shows how
much of the rents was paid in cows, sheep, pigs, fowls, eggs,
&c. the remaining part being made up chiefly by manual labour.
Verse 35. Beat one] Efcipet*, took his skin off, flayed him.
probably alluding to some who had been excessively scourged.
Killed another, &c] Rid themselves of the true witnesses
of God by a variety of persecutions.
Verse 36. Other servants] There is not a moment in which
God does not shower down his gifts upon men, and require
the fruit of them : various instruments are used to bring sin-
ners to God. There are prophets, apostles, pastors, teachers,
some with his gift after this manner, and some after that.
The true disciples of Christ have been persecuted in all ages,
and the greatest share of the persecution has fallen upon the
ministers of his religon ; for there have always been good
and bad husbandmen, and the latter have persecuted the
former.
More than the first] Or, more honourable, so I think
irteiovtcs should be translated ; for as the fulness of the
time approached, each prophet more clearly and fully pointed
out the coming Christ.
Our translation, which says, more than the first, conveys no
meaning at all. nxeiev has the meaning I have given it above,
in chap. vi. 25. irXesev tuj rptxptis, of more value thanfood, and
in Num. xxii. 15. irteiovt xxi ttri^ortpovt, persons higher in
dignity and office.
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The wicked and unjust husbandmen.
37 But last of all he sent unto them
his son, saying, They will reverence my
son.
38 But when the husbandmen saw the son,
they said among themselves, a This is the heir ;
b come, let us kill him, and let us seize on his
inheritance.
39 c And they caught him, and cast him out of
the vineyard, and slew him.
40 When the lord therefore of the vineyard
cometh, what will he do unto those husband-
men?
41 d And they say unto him, e He will miserably
destroy those wicked men, f and will let out
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CHAP. XXI. The Jews shall be ca>t off.
his vineyard unto other husbandmen,
which shall render him the fruits in
their seasons.
42 Jesus saith unto them, s Did ye never read
in the scriptures, The stone which the builders
rejected, the same is become the head of the
corner: this is the Lord's doing, and it is marvel-
lous in our eyes ?
43 Therefore say 1 unto you, h The kingdom of
God shall be taken from you, and given to a nation
bringing forth the fruits thereof.
44 And whosoever ' shall fall on this stone shall
be broken: but on whomsoever it shall fall, kit
will grind him to powder.
* Ps. 2. 8. Hebr. 1. 2. •> Ps. 2. 2. Ch. 26. 3. & 27. 1. John 11. S3.
Ads 4 27 c Ch. 26.50, &c. Mark 14. 46, &c. Luke 22. 54, &c. John
13 12 &c. Acts 2. 23. * See Luke 20. 16. e Luke 21. 24. Heb. 2. 3.
— f Acts 13. 46. & 15. 7. & 18. 6. & 28. 28. Rom. 9, & 10, &. 11.
Verse 37. Last of all he sent— his son] This requires no
comment. Our Lord plainly means himself.
They will reverence] EvrgccmiravTxi , they will reflect upon
their conduct, and blush for shame, because of it, when they
see my son. So the Syriac and Persic.
Verse 38. Said among themselves] Alluding to the conspi-
racies which were then forming against the life of our blessed
Lord, in the councils of the Jewish elders and chief priests.
See chap, xxvii. 1.
Verse 39. Cast him out of the vineyard] Utterly rejected
the counsel of God against themselves ; and would neither
acknowledge the authority of Christ, nor submit to his
teaching. What a strange and unaccountable case is this ;
a sinner, to enjoy a little longer his false peace, and the grati-
fication of his sinful appetites, rejects Jesus, and persecutes
that Gospel which troubles his sinful repose.
Verse 41. He will miserably destroy those wicked men] So,
according to this Evangelist, our Lord caused them to pass
that sentence of destruction upon themselves, which was
literally executed about forty years after. But Luke relates
it differently : according to him they said, w yevoiro, God
forbid. The Codex Leicestrensis omits «< Aeyevc-iv, they say ;
so that the following words appear to be spoken by our Lord.
Michaelis supposes, that in the Hebrew original, the word
was "raN,l waiomer, he said; for which the Greek translator
might have read ViDtH waiomeru, they said.
Verse 42. The stone] R. Solom. Jarchi, on Micah v. says
this stone means the Messiah, rV»D p« : Abarbanel is of the
same opinion. This seems to have been originally spoken of
David, who was at first rejected by the Jewish rulers, but
was afterward chosen by the Lord to be the great ruler J
g Ps. 118.22. Isai. 28. 16. Mark 12. 10. Luke 20. 17. Acts 4.11. Eph.
2. 20. 1 Pet. 2. 6, 7. 1> Ch. 8 12. ! Isa. 8. 14, 15. Zech. 12. 3. Luk?
20. 18. Rom. 9. 33. 1 Pet. 2. 8. * Isai. 60. 12. Dan. 2. 44.
of his people Israel. The quotation is taken from Psal.
cxviii. 22.
As the church is represented in Scripture under the name of
the temple and house of God, in allusion to the temple of Je-
rusalem, which was a type of it, 1 Cor. iii. 16. Heb. iii.
6. 1 Pet. ii. 5. so Jesus Christ is represented as the foun-
dation on which this edifice is laid, 1 Cor. iii. 11. Eph. ii.
SQ, 21.
The builders] The chief priests and elders of the people,
with the doctors of the law.
Rejected] An expression borrowed from masons, who, find-
ing a stone, which being tried in a particular place, and ap-
pearing improper for it, is thrown aside, and another taken ;
however, at last, it may happen that the very stone which had
been before rejected, may be found the most suitable as tiie
head stone of the corner.
This passage, as applied by our Lord to himself, contains an
abridgment of the whole doctrine of the Gospel-
1. The Lord's peculiar work is astonishingly manifested in
the mission of Jesus Christ.
2. He, being rejected and crucified by the Jews, became an
atonement for the sin of the world.
3. He was raised again from the dead, a proof of his con-
quest over death and sin, and a pledge of immortality to his
followers.
4. He was constituted the foundation on which the salvation
of mankind rests, and the corner stone which unites Jews and
Gentiles, beautifies, strengthens, and completes the whole build-
ing, as the head stone, or uppermost stone in the corner, does
the whole edifice.
5. He is hereby rendered the object of (he joy and admira-
c c
The chief priests and Pharisees ST. MATTHEW.
a.m. 4033. 45 ^n(\ when the chief priests and
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AccnyTp' Pharisees had heard his parables, a they
— perceived that he spake of them.
are incensed at his doctrine.
* Luke 20. 19. John 7. 26. Rom. 2. 15.
46 But when they sought to lay hands
on him, they feared the multitude, be-
cause b they took him for a prophet.
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b Ver. 11. Mark 11. 18. & 12. 12. Luke 7. 16. John 7. 40.
iion of all his followers, and the glory of man. This was done
■by the Lord., and is marvellous in our eyes.
Verse 44. — The 44th verse should certainly come before
ver. 43, otherwise the narration is not consecutive. Verse 42.
The stone which the builders rejected, is become head of the
corner, &c. Ver. 44. Whosoever shall fall on this stone, shall
be broken, &.C. This is an allusion to the punishment of
stoning among the Jews. The place of stoning was twice as
high as a man ; while standing on this, one of the witnesses
struck the culprit on the loins, so that he fell over this scaf-
fold ; if he died by the stroke and fall, well ; if not, the other
witness threw a stone upon his heart, and despatched him. The
stone thrown on the culprit was, in some cases, as much as
two men could lift up. Tract Sanhed. and Bab. Gemara, and
Lightfoot. See also the note on John viii. 7.
He, whether Jew or Gentile, who shall not believe in the
Son of God, shall suffer grievously in consequence ; but on
whomsoever the stone (Jesus Christ) falls in the way of judg-
ment, he shall be ground to powder, Xix/tye-ei uvtm — it shall
make him so small, as to render him capable of being dis-
persed as chaff by the wind. This seems to allude, not only
to the dreadful crushing of the Jewish state by the Romans,
but also to that general dispersion of the Jews through all
the nations of the world, which continues to the present day.
This whole verse is wanting in the Codex Bezse, one other,
rive copies of the Itala, and Origen ; but it is found in the
parallel place, Luke xx. 18. and seems to have been quoted
from Isa. viii. 14, 15. He shall be for a stone of stumbling,
and for a rock of offence to both the houses of Israel — and
many among them shall stumble, and fall, and be broken.
Verse 43. Tlierefore say I] Thus showing them, that to
them alone the parable belonged — The kingdom of God shall
be taken from you — the Gospel 9hall be taken from you, and
given to the Gentiles, who will receive it, and bring forth
fruit to the glory of God.
Bringing forth the fruits] As in Verse 34. an allusion is
made to paying the landlord in kind, so here the Gentiles
are represented as paying God thus. The returns which he
expects for his grace, are, the fruits of grace ; nothing can
ever be acceptable in the sight of God, that does not spring
from himself.
Verse 45. The chief priests — perceived that he spake of
them] The most wholesome advice passes for an affront with
those who have shut their hearts against the truth. When that
which should lead to repentance, only kindles the flame of
malice and revenge, there is but little hope of the salvation of
such persons.
Verse 46. They sought to lay hands on him, they feared the
multitude] Restraining and preventing grace is an excellent
blessing, particularly where it leads to repentance and sal-
vation ; but he who abstains from certain evils only through
fear of scandal or punishment, has already committed them
in his heart, and is guilty before God. The intrepidity of
our Lord is worthy of admiration and imitation : in the lery
face of his most inveterate enemies, he bears a noble testi-
mony to the truth, reproves their iniquities, denounces the
divine judgments, and, in the very teeth of destruction,
braves danger and death! A true minister of Christ tears
nothing but God, when his glory is concerned ; a hireling
fears every thing, except Him, whom he ought to fear.
This last journey of our Lord to Jerusalem, is a subject of
great importance ; it is mentioned by all the four Evangelists,
and has been a subject of criticism and cavil to some un-
sanctified minds. He has been accused of " attempting by
this method to feel how far the populace were disposed to
favour his pretensions in establishing himself as a king in the
land, or at least, by his conduct in this business, he gave
much cause for popular seditions." Every circumstance in
the case refutes this calumny. 1. His whole conduct had
proved that his kingdom was not of this world, and that he
sought not the honour that cometh from man. 2. He had
in a very explicit manner foretold his own premature death,
and particularly at this time. 3. It is evident from what he
had said to his disciples, that he went up to Jerusalem at this
time, for the express purpose of being sacrificed, and not of
erecting a secular kingdom. 4. All the time he spent now
in Jerusalem, which was about five days, he spent in teaching,
precisely in the same way he had done for-three years past ;
nor do we find that he uttered one maxim dissimilar to what
he formerly taught, or said a word calculated to produce any
sensation on the hearts of the populace, but that of piety to-
wards God : and in the parable of the man and his two sons, the
husbandmen and the vineyard, he spoke in such a way to the
rulers of the people, as to show that he knew they were plot-
ting his destruction ; and that far from fleeing from the face of
danger, or strengthening his party against his enemies, he was
come to wait at the foot of the altar till his blood should be
poured out for the sin of the world! 5. Had he affected any
thing of a secular kind, he had now the fairest opportunity to
accomplish his designs. The people had already received him
as Jesus the prophet : now they acknowledge him as the Christ
or Messiah, and sing the hosanna to him, as immediately ap-
pointed by heaven to be their deliverer. 6. Though with the
Our Lord's conduct on triumphantly
CHAP. XXII.
entering Jerusalem^ vindicated,
character of the Messiah, the Jews had connected that of
secular royalty, and they now, by spreading their clothes in
the way, strewing branches, &c. treat him as a royal person,
and one appointed to govern the kingdom ; yet of this he
appears to take no notice, farther than to show that an im-
portant prophecy was thus fulfilled : he went as usual into
the temple, taught the people pure and spiritual truths,
withdrew at night from the city, lodged in private at mount
Olivet, and thus most studiously and unequivocally showed,
that his sole aim was to call the people back to purity and
holiness, and prepare them for that kingdom of righteousness,
peace, and joy in the Holy Ghost, which he was about,
by his passion, death, resurrection, ascension, and the mis-
sion of the Holy Spirit, to set up in the earth. 7. Could
a person who worked such miracles as he was in the daily
habit of working ; miracles which proved he possessed un-
limited power and unerring wisdom, need subterfuges, or a
colouring for any design he wished to accomplish ? He had
only to put forth that power essentially resident in himself,
and all resistance to his will must be annihilated. In short,
every circumstance of the case 9hows at once the calumny
and absurdity of the charge. But, instead of lessening, or
rendering suspicious this or any other part of our Lord's
conduct, it shows the whole in a more luminous and glorious
pointofview; and thus the wrath of man praises him. S.Thai
he was a king, that he was born of a woman, and came into
the world for this very purpose, he look every occasion to
declare ; but all these declarations showed that his kingdom
was spiritual : he would not even interfere with the duty of
the civil magistrate to induce an avaricious brother to do
justice to the rest of the family, Luke xii. 13. when, probably,
a few words from such an authority, would have been suffi-
cient to have settled the business ; yet, to prevent all suspi-
cion, and to remove every cause for offence, he absolutely
refused to interfere, and took occasion from the very citcum
stance to declaim against secular views, covetousness, and
worldly ambition I O how groundless does every part of his
conduct prove this charge of secular ambition to be !
Such was the spirit of the Master, such must be the spirit
of the disciple. He that will reign with Christ, must be
humbled and suffer with him. This is the royal road. The
love of the world, in its power and honours, is as inconsistent
with the spirit of the Gospel, as the love of the grossest vice.
If any man love the world, the love of the Father is not in
him. Reader, take occasion from this refuted calumny, to
imitate thy Lord in the spirituality of his life, to pass through
things temporal so as not to lose those that are eternal, that thou
mayest reign with him in the glory of his kingdom. Amen.
CHAPTER XXIf.
The parable of the marriage of a king's son, 1 — 14. The Pharisees and Herodians question him concerning the
lawfulness of paying tribute to Cesar, 15 — 22. The Sadducees question him concerning the resurrection, 23 — 33.
A lawyer questions him concerning the greatest commandment in the Law, 34 — 40. He asks them their opinion of the
Christ, and confounds them, 41 — 46.
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AND Jesus answered a and spake
unto them again by parables,
and said,
2 The kingdom of heaven is like unto a cer-
tain king, which made a marriage for his son,
Lute 14. 16. Rev. 19. 7, 9.
NOTES ON CHAP. XXII.
Verse 2. The kingdom of heaven] In Bereshith Rabba, sect.
62. fol. GO. there is a parable very similar to this, and another
still more so in Sohar. Levit. fol. 40. But these Rabbinical
parables are vastly ennobled by passing through the hands of
our Lord. It appears from Luke, chap. xiv. 15, &c. that it
was at an entertainment that this parable was originally spoken.
It was a constant practice of our Lord to take the subjects of
his discourses from the persons present, or from the circum-
stances of times, persons, and places. See chap. xvi. 6. John iv.
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3 And b sent forth his servants to call
them that were bidden to the wedding :
and they would not come.
4 Again he sent forth other servants, saying,
c Tell them which are bidden, Behold, I have
b Mark 6. 12. Luke 3. 3. & 9. 2, 6. c Prov. 9. 2, 3
7 — 10. vi. 26, 27. vii. 37. A preacher that can do so, can
never be at a loss for text or sermon.
A marriage for his son] A marriage feast, so the word
ycc[&ov$ properly means. Or a feast of inauguration, when
his son was put in possession of the government, and thus he
and his new subjects became married together. See 1 Kings i,
5 — 9, 19, 25, &.c. where such a feast is mentioned.
From this parable it appears plain, 1. That the Kinc
means the great God. 2. His Son, the Lord Jesus. 3. The
marriage, his incarnation, or espousing human nature, by
ec 2
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The parable of the king who
prepared my dinner : a my oxen and
my fatlings are killed, and all things are
ready : come unto the marriage.
5 But they made light of it, band went their
ways, one to his farm, another to his mer-
chandize :
6 And the remnant took his servants, c and en-
treated them spitefully, and slew them.
ST. MATTHEW.
a Prov. 9. 2. Isai. 25. 6. b Luke 14. 18-20. 1 Tim. 6. 10. Heb. 2. 3.
taking it into union with himself. 4. The marriage fea9t,
the economy of the Gospel, during which men are invited to
partake of the blessings purchased by, and consequent on, the in-
carnation and death of our blessed Lord. 5. By those who had
been bidden, or invited, ver. 3. are meant the Jews in general,
who had this union of Christ with human nature, and his
sacrifice for sin pointed out by various rites, ceremonies, and
sacrifices under the law ; and who, by all the prophets, had
been constantly invited to believe in, and receive the promised
Messiah. 6. By the servants, we are to understand theirs*
preachers of the Gospel, proclaiming salvation to the Jews.
John the Baptist, and the seventy disciples, (Luke x. 1.) may
be here particularly intended. 7. By the other servants,
ver. 4. the apostles seem to be meant, who, though they were
to preach the Gospel to the whole world, yet were to begin at
Jerusalem, (Luke xxiv. 47.) with the first offers of mercy.
8. By their making light of it, &c. ver. 5. is pointed out their
neglect of this salvation, and their preferring secular enjoy-
ments, &c. to the kingdom of Christ. 9. By injuriously using
some, and slaying others of his servants, ver. 6. is pointed out
the persecution raised against the apostles by the Jews, in which
some of them were martyred. 10. By sending forth his troops,
ver. 7. is meant the commission given to the Romans against
Judea ; and burning up their city, the total destruction of Je-
rusalem by Titus, the son of Vespasian, which happened about
forty-one years after.
On this parable it is necessary to remark, 1. That man
was made at first in union with God. 2. That sin entered in,
and separated between God and man. 3. That as there can
be no holiness but in union with God, and no heaven without
holiness, therefore he provided a way to reconcile and reunite
man to himself. 4. This was effected by Christ's uniting
himself to human nature, and giving his Spirit to those who
believe. 5. That as the marriage union is the closest, the
most intimate, solemn, and excellent, of all the connexions
formed among mortals, and that they who are thus united in
the Lord are one flesh ; so, that mystical union which is
formed between God and the soul through Jesus Christ, by
the Eternal Spirit, is the closest, most intimate, solemn, and
txcellent,- that can be conceived ; for he who is thus joined
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made a marriage feast for his son
7 But when the king heard thereof,
he was wroth : and he sent forth d his
armies, and destroyed those murderers,
and burned up their city.
8 Then saith he to his servants, The wedding
is ready, but they which were bidden were not
e worthy.
9 Go ye therefore into the highways, and as
<= Act9 5. 40. a Dan. 9. 26. Luke 19. 27. e Ch. 10. 11, 13. Acts 13. 46.
unto the Lord is one spirit. 6. This contract is made freely :
no man can be forced to it, for it is a union of will to will,
heart to heart ; and it is by willing and consenting, that we
come unto God through his Son. 7. That if this marriage do
not take place here, an eternal separation from God, and from
the glory of his power, shall be the fearful consequence. 0.
That there are three states in which men run the risk of liv-
ing without God, and losing their souls. 1st. That of a soft,
idle, voluptuous life, wherein a man thinks of nothing but
quietly to enjoy life, conveniences, riches, private pleasures,
and public diversions. They made light of it. 2dly. That of
a man wholly taken up with agricultural or commercial em-
ployments, in which the love of riches, and application to
the means of acquiring them, generally stifle all thoughts of
salvation. One went to his own field, and another to his traffic.
3dly. That of a man who is openly unjust, violent, and out-
rageously wicked, who is a sinner by profession, and not only
neglects his salvation, but injuriously treats all those who bring
him the Gospel of reconciliation. Seizing his servants, they
treated them injuriously, &c.
Verse 4. Fatlings] T« rtn?-»- properly, fatted rams or
wethers, 2 Sam. vi. 13. 1 Chron. xv. 26.
Verse 7. But when the king] himself : or, this very king.
I have added «*£/»«« on the authority of nine of the most an-
cient MSS. and nearly one hundred others ; the later Syriac,
six copies of the Itala, and some of the Fathers. Several
printed editions have it, and Griesbach has received it into
the text.
Verse 8. Were not worthy.] Because they made light of it,
and would not come; preferring earthly things to heavenly
blessings. Among the Mohammedans, refusal to come to a
marriage feast, when invited, is considered a breach of the
law of God. Hedatah, vol. iv. p. 91. It was probably con-
sidered in this light among all the oriental nations. This
observation is necessary, in order to point out more forcibly,
the iniquity of the refusal mentioned in the text. A man
may be said to be worthy of, or fit for, this marriage feast,
when feeling his wretchedness and misery, he comes to God in
the way appointed, to get an entrance into the holiest, by the
blood of Jesus.
Of the guests ; and of him who
a. m. 4033. many as ye shall find, bid to the mar-
CHAP. XXII.
A. D. 29.
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nage.
10 So those servants went out into
the highways, and a gathered together all, as
many as they found, both bad and good : and
the wedding was furnished with guests. :
a Ch. 13. 36, 47. Isai. 49. 22. & 60. 3, 4.
Verse 9. Go ye therefore into the highways] Aie^»2»vi *"»»
e^a»v, cross or by-paths ; the places where too or more roads
met in one, leading into the city, where people were coming
together from various quarters of the country. St. Luke adds
hedges, to point out the people to whom the apostles were sent,
as either miserable vagabonds, or the most indigent poor, who
were wandering about the country, or sitting by the sides of
the ways and hedges, imploring relief. This verse points out
the final rejection of the Jews, and the calling of the Gentiles.
It was a custom among the Jews, when a rich man made
a feast, to go out and invite in all destitute travellers. See in
Rab. Beracoth, fol. 43.
As many as ye shall find, bid to the marriage.] God sends
his salvation to every soul, that all may believe and be
saved.
Verse 10. Gathered together all — both bad and good] By
the preaching of the Gospel, multitudes of souls are gathered
into what is generally termed the visible church of Christ.
This church is the floor, where the wheat and the chaff are
often mingled, chap. iii. 12. The field, where the bastard
wheat and the true grain grow together, chap. xiii. 26, 27.
The net, which collects of all kinds both good and bad,
chap. xiii. 48. The house, in which the wise and foolish
are found, chap. xxv. 1, &c. And the fold, in which there
are both sheep and goats, chap. xxv. 33, &c.
Verse 11. When the king came] When God shall come to
judge the world.
Wedding garment] Among the Orientals, long white
robes were worn at public festivals ; and those who ap-
peared on such occasions with any other garments, were
esteemed not only highly culpable, but worthy of punishment.
Our Lord seems here to allude to Zeph. i. 7, 8. The
Lord hath prepared a sacrifice, he hath eidden his guests.
And it shall come to pass in the day of the Lord's sacrifice,
that I will punish the princes, and the king's children, and
all such as are clothed with strange apparel. The person
who invited the guests, prepared such a garment for each,
for the time being; and with which he was furnished on his
application to the ruler of the feast. It was this which made
the conduct of the person mentioned in the text inexcusa-
ble ; he might have had a proper marriage garment, if he
had applied for it.
To afford accidental guests clothing suitable to a marriage
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had not a wedding garment
1 1 And when the king came in to see
the guests, he saw there a man b which
had not on a wedding garment :
12 And he saith unto him, Friend, how earn-
est thou in hither, not having a wedding gar-
ment? And he was speechless.
b 2 Cor. 5. 3. Eph. 4. 24. Col. 3. 10. 12. Rev. 3. 4. & 16. 15. & 19. 8.
feast, was a custom among the ancient Greeks. Homer re-
lates, that Telemachus and the son of Nestor, arriving at
Lacedaemon when Menelaus was making a marriage feast for
his son and daughter, were accommodated with garments
suited to the occasion, after having been bathed and anointed.
Taf? «' tTrti cvv o^ay.m,l Xovrcii xal X?"rxv eXctitu,
Ef f * Sgevovf e^ovro ir*^"1 A.rgeiS'w MeveXuev.
Odyss. I. iv. ver. 49 — 51.
They entered each a bath, and by the hands
Of maidens lav'd, and oiPd, and clothed again
With shaggy mantles and resplendent vests,
Sat both enthroned at Menelaus' side. Cowper.
Among the Asiatics, garments called caftans, great numbers
of which each nobleman has ordinarily ready in his wardrobe,
are given to persons whom he wishes to honour : to refuse
to accept or wear such a dress, would be deemed the highest
insult.
This marriage feast or dinner (the communication of the
graces of the Gospel in this life) prepares for the marriage
supper of the Lamb, Rev. xix. 7, 8, 9. the enjoyment of eter-
nal blessedness in the kingdom of glory. Now, as without
holiness no man can see the Lord, we may at once perceive
what our Lord means by the marriage garment — it is holiness
of heart and life : the text last quoted asserts, that the fine
white and clean linen (alluding to the marriage garment above-
mentioned) was an emblem of the righteousness of the
saints. Mark this expression : the righteousness, the whole
external conduct, regulated according to the will and word
of God. Of the saints, the holy persons, whose souls were
purified by the blood of the Lamb.
Verse 12. He saith unto him, Friend] Rather, companion :
so trcti^e should be translated. As this man represents the
state of a person in the visible church, who neglects to come
unto the master of the feast for a marriage garment, for the
salvation which Christ has procured ; he cannot be with any
propriety called a friend, but may be well termed a com-
panion, as being a member of the visible church, and present
at all those ordinances where Christ's presence and blessing
are found, by all those who sincerely wait upon him for sal-
vation.
How earnest thou in hither] Why profess to be called
The Pharisees and Herodians
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13 Then said the king to the ser-
vants, Bind him hand and foot, and
take him away, and cast him a into
darkness; there shall be weeping and
ST. MATTHEW. take counsel against him
15 H c Then went the Pharisees, and
outer
gnashing of teeth.
14 b For many are called
but few are chosen.
* Ch. 8. 12. b Ch. 20. 16.
by my name, while living without a preparation for my
kingdom ?
He was speechless.'] EtpifiaSq, he was muzzled, or gagged.
He had nothing to say in vindication of his neglect. There
was a garment provided, but he neither put it on, nor applied
for it. His conduct, therefore, was in the highest degree
insulting and indecorous. As this man is the emblem, by
general consent, of those who shall perish in the last day,
may we not ask without offence, Where does the doctrine of
absolute reprobation or pretention appear in his case ? If
Christ had never died for him ; or, if he had applied for the
garment and was refused, might he not well have alleged this
in behalf of his soul ? and would not the just God have lis-
tened to it? But there is not the smallest excuse for him;
Christ died, the sacrifice was offered for him, the ministers
of the Gospel invited him, the Holy Spirit strove with him,
he might have been saved, but he was not : and the faidt
lies so absolutely at his own door, that the just God is vindi-
cated in his conduct, while he sends him to hell ; not for the
lack of what he could not get, but for the lack of what he might
have had, but either neglected or refused it.
Verse 13. Then said the king to the servants] To the mi-
nistering angels, executors of the divine will.
Cast him into outer darkness] The Jewish marriages were
performed in the night season, and the hall where the feast
was made, was superbly illuminated ; the outer darkness means,
therefore, the darkness on the outside of this festal hall; ren-
dered still more gloomy to the person who was suddenly thrust
out into it, from such a profusion of light. See all this largely
treated of on chap. viii. 12.
Verse 14. Many are called, &c] This verse is wanting in
one of Colbert's MSS. marked 33. in Griesbach. See the
note on chap. xx. 16. Many are called by the preaching of
the Gospel into the outward communion of the Church of
Christ ; but few, comparatively, are chosen to dwell with God
in glory, because they do not come to the master of the
feast for a marriage garment, for that holiness without which
none can see the Lord. This is an allusion to the Roman
custom of raising their militia ; all were mustered, but only
those were chosen to serve, who were found proper. See the
note on chap. xx. 16. Reader! examine thy soul, and make
sure work for eternitv !
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took counsel how they might entangle
him in his talk.
16 And they sent out unto him their discipl
with the Herodians, saying, Master, we know
that thou art true, and teachest the way of God
es
c Mark 12. 13. Lute 20. 20.
Verse 15. In his talk.] E» Myu>, by discourse: intending
to ask him subtle and ensnaring questions ; his answers to
which might involve him either with the Roman government,
or with the great Sanhedrin.
Verse 16. The Herodians] For an account of this sect, see
the note on chap. xvi. 1. The preceding parable had covered
the Pharisees with confusion : when it was ended they went
out, not to humble themselves before God, and deprecate the
judgments with which they were threatened ; but to plot
afresh the destruction of their Teacher. The depth of their
malice appears, 1. In their mode of attack. They had often
questioned our Lord on matters concerning religion ; and his
answers only served to increase his reputation, and their con-
fusion. They now shift their ground, and question him con-
cerning state affairs, and the question is such as must be an-
swered ; and yet the answer, to all human appearance, can be
none other than what may be construed into a crime against
the people, or agains,t the Roman government. 2. Their pro-
found malice appears farther in the choice of their companions
in this business, viz. the Herodians. Herod was at this very
time at Jerusalem, whither he had come to hold the pass-
over. Jesus, being of Nazareth, which was in Herod's juris-
diction, was considered as his subject. Herod himself was
extremely attached to the Roman emperor, and made a pub-
lic profession of it : all these considerations engaged the Pha-
risees to unite the Herodians, who, as the Syriac intimates,
were the domestics of Herod, in this infernal plot. 3. Their
profound malice appears farther, in the praises they gave
our Lord. Teacher, we know that thou art true, and teachest
the way of God.. This was indeed the real character of our
blessed Lord; and now they bear testimony to the truth,
merely with the design to make it subserve their bloody pur-
poses. Those whose hearts are influenced by the spirit of
the wicked one, never do good, but when they hope to ac-
complish evil by it. Men who praise you to your face, are
ever to be suspected. The Italians have a very expressive
proverb on this subject :
Che ti fa carezze pifi che non suole,
O t' ha ingannato, o ingannar ti vuole
He who caresses thee more than he was wont to do, has either
deceived thee, or is about to do it.
I have never known the sentiment in this proverb to fail :
The insidious question about
CHAP. XXII.
a. m. 4033. m truth, neither carest thou for any
A. a 29. ,. i i i
An. oiymp. man : for thou regaraest not the per-
son of men ;
17 Tell us, therefore, What thinkest thou?
Is it lawful to give tribute a unto Cesar, or
not?
18 But Jesus perceived their wickedness, and
a Luke 2.1. John 8. 33. Acts 5. 37. " Ch. 17. 24. Mark 12. 15, 16.
and it was notoriously exemplified in the present instance.
Flatterers, though they speak the truth, ever carry about with
them a base or malicious soul. 4. Their malice appears still
farther in the question they propose. Is it lawful to give tri-
bute to Cesar, or not? ver. 17. The constitution of the Jew-
ish republic, the expectations which they had of future glory
and excellence, and the diversity of opinions which divided
the Jews on this subject, rendered an answer to this question
extremely difficult.
1. In the presence of the people, who professed to have no
other king but God ; and looked on their independence as an
essential point of their religion.
2. In "the presence of the Pharisees, who were ready to
stir up the people against him, if his decision could be at all
construed to be contrary to their prejudices, or to their reli-
gious rights.
3. In the presence of the Herodians, who, if the answer
should appear to be against Cesar's rights, were ready to in-
flame their master to avenge, by the death of our Lord, the
affront offered to his master the emperor.
4. The answer was difficult, because of the different senti-
ments of the Jews on this subject ; some maintaining that
they could not lawfully pay tribute to a heathen governor :
while others held, that as they were now under ibis strange
government, and had no power to free themselves from it, it
was lawful for them to pay what they had not power to refuse.
5. The answer was difficult, when it is considered that
multitudes of the people had begun now to receive Jesus
as the promised Messiah, who was to be the deliverer of their
nation from spiritual and temporal oppression, and therefore
had lately sung to him the Hosanna Raba; see chap. xxi. 9.
If then he should decide the question in Cesar' 's favour , what
idea must the people have of him, either as zealous for the
law, or as the expected Messiah? If against Cesar, he is
ruined. Who that loved Jesus, and was not convinced of his
sovereign wisdom, could help trembling for him in these cir-
cumstances ?
Jesus opposes the depth of his wisdom, to the depth of
their malice, and manifests it, 1. By unmasking them, and
showing that he knew the very secrets of their hearts. Ye hy-
pocrites ! why tempt ye me ? i.e. why do ye try me thus ? This
paying tribute to Cesar, answered.
said, Why tempt ye me, ye hypo-
crites ?
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1 9 Show me the b tribute money. And
they brought unto him a c penny.
20 And he saith unto them, Whose is this image
and d superscription ?
21 They say unto him, Cesar's. Then saith
c In value seven pence halfpenny : Ch. 20. 2. d Or, inscription.
must cover them with confusion, when they saw their motives
thus discovered ; and tend much to lessen their influence in
the sight, of the people, when it was manifest that they acted
not through a desire to receive information, by which to re-
gulate their conduct, but merely to ensnare and ruin him.
2. Christ shows his profound wisdom in not attempting to
discuss the question at large ; but settled the business by seiz-
ing a maxim that was common among all people, and ac-
knowledged among the Jews, That the prince who causes his
image and titles to be stamped on the current coin of a country,
is virtually acknowledged thereby as the governor. See Mai-
mon. Gezel. c. v. in Wetstein. When Sultan Mahmoud,
king of Maveralnahar, Turquestan, and the Indies, wished to
seize on the dominions of Seider, queen of Persia, who go-
verned in the place of her young son Meged-edde-vlet, about
A. D. 999. he sent an ambassador to her with the following
order: You must acknowledge me for your king, cause the
kooibah to be read, i. e. pray for me in all the mosques of the
kingdom, and get your money recoined, with the impression
that is on mine : thus denoting that she must become ab-
solutely subject to him. See Bibliot. Orient, de Galand. p.
453. Esau Afghan carried his conquest into Bhatty, in the
viceroyalty of Bengal, and caused the kootbah to be read,
and coin to be struck in the name of the emperor Akbar.
Ayeen Akbery, vol. ii. p. 5. See also p. 38, 92, 94, 130,
139, 187.
Verse 19. They brought unto him a penny] A denarius;
probably the ordinary capitation tax, though the poll tax in
the law, Exod. xxx. 13, 14. was half a shekel, about twice
as much as the denarius. The Roman denarius bad the em-
peror's image with a proper legend stamped on one side of it.
It was not therefore the sacred shekel, which was to be paid
for the repairs of the temple, which was now demanded, but
the regular tribute required by the Roman government.
Verse 20. Whose is this image and superscription?] He
knew well enough whose they were ; but he showed the ex-
cellency of his wisdom, 4thly, in making them answer to their
own confusion. They came to ensnare our Lord in his dis-
course, and now they are ensnared in their own. He who dig*
a pit for his neighbour, ordinarily falls into it himself.
Verse 21. They say unto him, Cesar's] The image was the
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The captious question of the
he unto them, a Render therefore un-
to Cesar, the things which are Ce-
sar's ; and unto God, the things that
are God's.
22 When they had heard these words, they mar-
velled, and left him, and went their way.
23 H b The same day came to him the Saddu-
cees, c which say that there is no resurrection, and
asked him,
24 Saying, Master, d Moses said, If a man
die, having no children, his brother shall marry
ST. MATTHEW.
* Ch. 17. 25. Rom. 13. 7.-
-» Mark 12. 18. Luke 20. 27. c Acts 23. 8.
head of the emperor; the superscription, his titles. Julius
Cesar was the first who caused his image to be struck on the
Roman coin. Tiberius was emperor at this time.
Render therefore unto Cesar] The conclusion is drawn from
their own premises. You acknowledge this to be Cesar's
coin ; this coin is current in your land ; the currency of this
coin shows the country to be under the Roman government ;
and your acknowledgment that it is Cesar's, proves you have
submitted. Don't therefore be unjust, but render to Cesar
the things which you acknowledge to be his : at the same
time, be not impious, but render unto God the things which
belong to God.
This answer is full of consummate wisdom. It establishes
the limits, regulates the rights, and distinguishes the juris-
diction of the two empires of heaven and earth. The image
of princes stamped on their coin denotes, that temporal things
belong all to their government. The image of God stamped
on the soul denotes, that all its faculties and powers belong to
the Most High, and should be employed in his service.
But while the earth is agitated and distracted with the
question of political rights and wrongs ; the reader will na-
turally ask, What does a man owe to Cesar? to the civil
government under which he lives ? Our Lord has answered
the question. That which is Cesar's. But what is it that is
Cesar's? 1. Honour. 2. Obedience. And 3. Tribute. 1. The
civil government under which a man lives, and by which he
is protected, demands his honour and reverence. 2. The laws
which are made for the suppression of evil doers, and the
maintenance of good order, which are calculated to promote
the benefit of the whole, and the comfort of the individual,
should be religiously obeyed. 3. The government that charges
itself with the support and defence of the whole, should have
its unavoidable expenses, however great, repaid by the peo-
ple, in whose behalf they are incurred : therefore we should
pay tribute. But remember, if Cesar should intrude into
the things of God, coin a new creed, or broach a new Gospel,
and affect to rule the conscience, while he rules the state ; in
Sadducees concerning the resurrection
his
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his wife, and raise up seed unto
brother.
25 e Now there were with us seven
brethren: and the first, when he had married
a wife, deceased : and, having no issue, left his
wife unto his brother:
26 Likewise the second also, and the third, unto
seven
th
the
27 And last of all, the woman died also :
28 Therefore, in the resurrection, whose wife
shall she be of the seven ? for they all had her.
d Deut. 25. 5. « Tob. 3. 8. 1 Gr. seven.
these things Cesar is not to be obeyed ; he is taking the things
of God, and he must not get them. Give not therefore God's
things to Cesar, and give not Cesar's things to God. That
which belongs to the commonwealth, should, on no account
whatever, be devoted to religious uses ; and let no man think
he has pleased God, by giving that to charitable or sacred
uses, which he has purloined from the state. The tribute of
half a shekel, which the law (Exod. xxx. 13, 14.) required
every person above twenty years of age to pay to the temple,
was, after the destruction of the temple, in the time of Ves-
pasian, paid into the emperor's exchequer. This sum, Me-
lancthon supposes amounted annually to three tons of
GOLD.
Verse 22. When they had heard these words, they marvelled]
and well they might — never man spake like this man. By
this decision, Cesar is satisfied — he gets his own to the utter-
most farthing. God is glorified — his honour is in every re-
spect secured. And the people are edified — one of the most
difficult questions that could possibly come before them, is
answered in such a way, as to relieve their consciences, and
direct their conduct.
Verse 23. The same day] Malice is ever active, let it be
defeated ever so often, it returns to the charge. Jesus and
his Gospel give no quarter to vice ; the vicious will give no
quarter to him or it.
The Sadducees] For an account of these see on chap,
xvi. 1.
Verse 24. Raise up seed unto his brother] This law is men-
tioned Deut. xxv. 5. The meaning of the expression is, that
the children produced by this marriage should be reckoned
in the genealogy of the deceased brother, and enjoy his estates.
The word seed should be always translated children or pos-
terity.
Verse 25. Seven brethren] It is very likely the Sadducees
increased the number, merely to make the question the more
difficult.
Verse 28. Whose wife shall she be of the seven ?] The Rah-
The resurrection proved from the law, CHAP. XXII.
29 Jesus answered and said unto them,
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nor the power of God.
30 For in the resurrection, they neither marry,
nor are given in marriage, but b are as the angels
of God in heaven.
31 But as touching the resurrection of the
dead, have ye not read that which was spoken
unto you by God, saying,
32 c I am the God of Abraham, and the God
a John 20. 9.-
-b 1 John 3. 2. c Exod. 3. 6, 16. Mart 12. 26.
20. 37. Acts 7. 32. Heb. 11. 16.
Luke
bins have said, That if a woman have (wo husbands in this
world, she shall have the first only restored to her in the
world to come. Sohar. Genes, fol. 24. The question put by
these bad men is well suited to the mouth of a libertine.
Those who live without God in the world, have no other God
than the world — and those who have not that happiness which
comes from the enjoyment of God, have no other pleasure
than that which comes from the gratification of sensual appe-
tites. The stream cannot rise higher than the spring: these
men, and their younger brethren, atheists, deists, and libertines
of all sorts, can form no idea of heaven as a place of blessed-
ness, unless they can hope to find in it the gratification of
their sensual desires. On this very ground Mohammed built
his paradise.
Verse 29. Ye do err] Or, Ye are deceived — by your im-
pure passions : not knowing the Scriptures, which assert the
resurrection : — nor the miraculous power of God, (t»v Svix-
/x.tv rov ©eov) by which it is to be effected. In Avoda Sara,
fol. 18. Sanhedrin, fol. 90. it is said, " These are they which
shall have no part in the world to come: Those who say, the
Lord did not come from heaven : and those who say, the re-
surrection cannot be proved out of the law."
Their deception appeared in their supposing, that if there
were a resurrection, men and women were to marry and be
given in marriage as in this life ; which our Lord shows is
not the case : for men and women there shall be like the
angels of God, immortal, and free from all human passions ;
and from those propensities which were to continue with
them only during this present stale of existence. There, there
shall be no death; and consequently no need of marriage to
maintain the population of the spiritual world.
Verse 31. Have ye not read] This quotation is taken from
Exod. iii. 6, 16. and as the five books of Moses were the only
part of Scripture, which the Sadducees acknowledged as di-
vine ; our Lord, by confuting them from those books, proved
the second part of his assertion, « Ye are ignorant of these
very Scriptures, which ye profess to hold sacred."
and the Sadducees confoundea
of Isaac, and the God of Jacob ? God
is not the God of the dead, but of the
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33 And when the multitude heard this, d they
were astonished at his doctrine.
34 1l e But when the Pharisees had heard that
he had put the Sadducees to silence, they were
gathered together.
35 Then one of them, which teas f a lawyer,
asked him a question, tempting him, and saying,
« Ch. 7. 28. e Mark 12. 28. f Luke 10. 25.
Verse 32. lam the God of Abraham] Let it be observed, that
Abraham was dead upwards of 300 years before these words
were spoken to Moses : yet still God calls himself the God of
Abraham, &c. Now Christ properly observes, that God is
not the God of the dead, (that word being equal, in the sense
of the Sadducees, to an eternal annihilation) but of the living ;
it therefore follows, that if he be the God of Abraham, Isaac,
and Jacob, these are not dead, but alive ;- alive with God,
though they had ceased, for some hundreds of years, to exist
among mortals. We may see from this, that our Lord com-
bats and confutes another opinion of the Sadducees, viz. that
there is neither angel nor spirit ; by showing that the soid is
not only immortal, but lives with God, even while the body
is detained in the dust of the earth, which body is afterward
to be raised to life, and united with its soul, by the miracu-
lous power of God, of which power they showed themselves
to be ignorant, when they denied the possibility of a resur-
rection.
Verse 33. The multitude — were astonished at his doctrine.]
God uses the infidelity of some, for the edification of others.
Had no false doctrine been broached in the world, we had not
seen the full evidence of the true teaching. The opposition
of deists and infidels has only served to raise up men in be-
half of the truth of God, who not only have refuted them,
but shown at the same time, that the sacred testimonies are
infinitely amiable in themselves, and worthy of all accepta-
tion. Truth always gains by being opposed.
Verse 34. They were gathered together.] Em to avre — they
came together with one accord, or, for the same purpose ; i. e.
of ensnaring him in his discourse, as the Sadducees had done,
rer. 16. The Codex Bezse and several of the Itala have
fw' cevret, against him. Camctt tOgiBrC itltO 08tt — Old MS.
Eng. Bib.
Verse 35. A lawyer] N«/m*e?, a teacher of the law. What
is called lawyer in the common translation, conveys a wrong
idea to most readers : my old MS. renders the word in the
same way I have done. These teachers of the law were th>»
D d
\
Love to God, the great
36 Master,
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which is the great com-
mandment in the law ?
37 Jesus said unto him, a Thou shalt
a Deut. 6. 5. & 10. 12. & 30. 6. Luke 10. 27. 1 Sam. 7. 3.
same as the scribes, or what Dr. Wotton calls letter-men,
whom he supposes to be the same as the Karaites, a sect of
the Jews who rejected all the traditions of the elders, and ad-
mitted nothing but the written word. See Wotton's Mishna,
vol, i. p. 78. These are allowed to have kept more closely to
the spiritual meaning of the law and prophets, than the Pha-
risees did ; and hence the question proposed by the lawyer,
(Mark, xii. 28. calls him one of the scribes) or Karaite, was
of a more spiritual or refined nature than any of the pre-
ceding.
Verse 36. Which is the great commandment] We see here
three kinds of enemies and false accusers of Christ and his
disciples ; and three sorts of accusations brought against them.
1. The Herodians, or politicians and courtiers, who form their
questions and accusations on the rights of the prince, and
matters of state, ver. 16. 2. The Sadducees, or libertines,
who found theirs upon matters of religion and articles of
faith, which they did not credit, ver. 23. 3. The Pharisees,
lawyers, scribes, or Karaites, hypocritical pretenders to devo-
tion, who found theirs on that vital audi practical godliness,
(the love of God and man) of which they wished themselves
to be thought the sole proprietors, ver. 36.
Verse 37. Thou shalt love the Lord] This is a subject of
the greatest importance, and should be well understood, as
our Lord shows that the whole of true religion is comprised
in thus loving God and our neighbour.
It may not be unnecessary to inquire into the literal mean-
ing of the word love. Ayonni from xyaKxa, I love, is sup-
posed to be compounded either of uyuv and 7rai£it, to act ve-
hemently or intensely : or, from ctyttv xxru sr«v, because love is
always active, and will act in every possible way ; for he who
loves, is with all his affection and desire carried forward to
the beloved object, in order to possess and enjoy it. Some
derive it from ccyxv and vxvctS-xi, to be completely at rest, or
to be intensely satisfied : because he who loves is supremely con-
tented with, and rests completely satisfied in, that which he
loves. Others, from xyxv and nxa, because a person eagerly
embraces, and vigorously holds fast, that which is the object
of his love. Lastly, others suppose it to be compounded of
uyctu; I admire, and ^xve^xt, I rest, because that which a
man loves intensely, he rests in, with fixed admiration and
contemplation. So that genuine love changes not, but always
abides steadily attached to that which is loved.
Whatever may be thought of these etymologies, as being
either just or probable ; one thing will be evident to all those
commandment of the law
love the Lord thy God with all thy
heart, and with all thy soul, and with
all thy mind.
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2 Kings 10. 31. Psal. 119. 2. 1 Tim. 1. 5. 1 John 4. 7, 8, 17, 18, 20, 21.
who know what love means, that they throw much light upon
the subject, and manifest it in a variety of striking points of
view. The ancient author of a MS. Lexicon in the late
French king's library, under the word xyxiru, has the follow-
ing definition : — Amxros 7rgo$t<rif im t»i 4>iA<« rev (p^tiv/aeveu
— Zvf*,ipv%ut. " A pleasing surrender of friendship to a friend :
— an identity or sameness of soul." A sovereign preference
given to one above all others, present or absent : a concen-
tration of all the thoughts and desires in a single object, which
a man prefers to all others. Apply this definition to the love
which God requires of his creatures, and you will have the
most correct view of the subject. Hence it appears, that by
this love, the soul eagerly cleaves to, affectionately admires, and
constantly rests in God, supremely pleased and satisfied with
him as its portion; that it acts from him, as its author; for
him, as its master ; and to him, as its end. That by it, all
the powers and faculties of the mind are concentrated in the
Lord of the universe. That by it, the whole man is willingly
surrendered to the Most High : and that through it, an iden-
tity or sameness of spirit with the Lord is acquired — the man
being made a partaker of the divine nature, having the mind
in him which was in Christ, and thus dwelling in God, and
God in him.
But what is implied in loving God with all the heart, soul,
mind, strength, &c. and when may a man be said to do this ?
1. He loves God with all his heart, who loves nothing in com-
parison of him, and nothing but in reference to him : — who is
ready to give up, do, or suffer any thing in order to please
and glorify him : — who has in his heart neither love nor
hatred, hope nor fear, inclination nor aversion, desire nor de-
light, but as they relate to God, and are regulated by him.
2. He loves God with all his soul, or rather, ev ety ry ->pv%y,
with all his life, who is ready to give up life for his sake ; —
to endure all sorts of torments, and to be deprived of all kinds
of comforts, rather than dishonour God : who employs life,
with all its comforts and conveniences, to glorify God in, by,
and through all : to whom life and death are nothing, but
as they come from, and lead to God. From this divine prin-
ciple sprang the blood of the martyrs, which became the seed
of the church. They overcame through the blood of the Lamb,
and loved not their lives unto the death. See Rev. xii. 1 1.
3. He loves God with all his strength, (Mark xii. 30. Luke
x. 27.) who exerts all the powers of his body and soul in the
service of God : — who, for the glory of his Maker, spares
neither labour nor cost — who sacrifices his time, body, health,
/
Love to our neighbour,
38 This is the first and great com-
mandment.
39 And the second is like unto it,
a thou shalt love thy neighbour as thyself.
CHAP, xxir,
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* Lev. 19. 18. Ch. 19. 19. Mark 12. 31. Luke 10. 27. Rom. 13. 9.
Gal. 5. 14. James 2. 8.
ease, for the honour of God his divine Master :— who em-
ploys in his service all his goods, his talents, his power, cre-
dit, authority, and influence.
4. He loves God with all his mind, (intellect — foctmee) who
applies himself only to know God and his holy will : — who
receives with submission, gratitude, and pleasure, the sacred
truths which God has revealed to man : — who studies no art
nor science, but as far as it is necessary for the service of God ;
and uses it at all times to promote his glory : — who forms no
projects nor designs, but in reference to God, and the inter-
ests of mankind : — who banishes from his understanding and
memory, every useless, foolish, and dangerous thought, to-
gether with every idea, which has an^t tendency to defile his
soul, or turn it for a moment from the centre of eternal re-
pose. In a word, he who sees God in all things — thinks of
him at all times — having his mind continually fixed upon God,
acknowledging him in all his ways : — who begins, continues,
and ends all his thoughts, words, and works, to the glory of
his name — this is the person who loves God with all his
heart, life, strength, and intellect. He is crucified to the
world, and the world to him: — he lives, yet not he, but
Christ lives in him. He beholds as in a glass the glory of
the Lord, and is changed into the same image from glory to
glory. Simply and constantly looking unto Jesus, the author
and perfecter of his faith, he receives continual supplies of
enlightening and sanctifying grace, and is thus fitted for every
good word and work. O glorious state !. far, far beyond this
description ! which comprises an ineffable communion be-
tween the ever-blessed Trinity and the soul of man !
Verse 38. This is the first and great commandment.'] It is
so, 1. In its antiquity ; being as old as the world, and engraven
originally on our very nature.
2. In dignity; as directly and immediately proceeding
from, and referring to God.
3. In excellence ; being the commandment of the New Co-
venant, and the very spirit of the divine adoption.
4. In justice ; because it alone renders to God his due,
prefers him before all things, and secures to him his proper
rank in relation to them.
5. In siifficiency ; being in itself capable of making men
holy in this life, and happy in the other.
6. In fruilfulness ; because it is the root of all command-
ments, and the fulfilling of the law.
7. In virtue and efficacy ; because by this alone, God reigns
in the heart of man, and man is united to God.
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the second in importance
40 b On these two commandments
hang all the law and the prophets.
41 IT c While the Pharisees were ga-
thered together, Jesus asked them,
b Ch. 7. 12. 1 Tim. 1. 5. c Mark 12. 35. Luke 20. 41.
8. In extent; leaving nothing to the creature, which it does
not refer to the Creator.
9. In necessity ; being absolutely indispensable.
10. In duration; being ever to be continued on earth, and
never to be discontinued in heaven.
Verse 39. Thou shalt love thy neighbour] The love of our
neighbour springs from the love of God as its source ; is
found in the love of God as its principle, pattern, and end ;
and the love of God is found in the love of our neighbour as
its effect, representation, and infallible mark. This love of
our neighbour is a love of equity, charity, succour, and bene-
volence. We owe to our neighbour what we have a right to
expect from him — " Do unto all men as ye would they should
do unto you," is a positive command of our blessed Saviour.
By this rule, therefore, we should think, speak, and -write.
concerning every soul of man : — put the best construction
upon all the words and actions of our neighbour, that they
can possibly bear. By this rule we are taught to bear with,
love, and forgive him ; to rejoice in his felicity, mourn in his
adversity, desire and delight in his prosperity, and promote
it to the utmost of our power : instruct his ignorance, help
him in his weakness, and risk even our life for his sake, and
for the public good. In a word, we must do every thing in
our power, through all the possible varieties of circumstances,
for our neighbours, which we would wish them to do for us,
were our situations reversed.
This is the religion of Jesus ! how happy would society be,
were these two plain, rational precepts properly observed !
Love me, and love thy fellows ! Be unutterably happy in
me, and be in perfect peace, unanimity, and love, among
yourselves. Great Fountain and Dispenser of love! fill thy
creation with this sacred principle, for His sake who died for
the salvation of mankind !
On the nature of self-love, see chap. xix. 19.
Verse 40. On these two — hang all the law and the prophets.]
They are like the first and last links of a chain, all the inter-
mediate ones depend on them. True religion begins and
ends in love to God and man. These are the two grand links
that unite God to man, man to his fellows, and men again to
God.
Love is the fulfilling of the law, says St. Paul, Rom. xiii. 10.
for he who has the love of God in him, delights to obey the
divine precepts, and to do all manner of kindness to men for
God's sake.
Verse 41. While the Pharisees were gathered together] Jesus
d d 2
The question concerning iht
ST. MATTHEW.
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42 Saying, What think ye of Christ ?
whose son is he ? They say unto him,
The son of David.
43 He saith unto them, How then doth David in
spirit a call him Lord, saying,
44 b The Lord said unto my Lord, Sit thou
Ecclus. 51. 10. bPs. U0. 1. Acts 2. 34. 1 Cor. 15. 25. Hebr. 1. 13.
& 10. 12, 13.
asks a question in his turn, utterly to confound them, and to
show the people, that the source of all the captious questions
of his opponents, was their ignorance of the prophecies rela-
tive to the Messiah.
Verse 42. What think ye of Christ ?] Or, What are your
thoughts concerning the Christ — the Messiah : for to this
title, the emphatic article should always be added.
Whose son is he ?] From what family is he to spring?
They say unto him, The son of David.] This was a thing
well known among the Jews, and universally acknowledged ;
see John vii. 42. and is a most powerful proof against them,
that the Messiah is come. Their families are now so per-
fectly confounded, that they cannot trace back any of their
genealogies with any degree of certainty : nor have they been
capable of ascertaining the different families of their tribes,
for more than sixteen hundred years. Why then should the
spirit of prophecy assert so often, and in such express terms,
that Jesus was to come from the family of David ; if he should
only make his appearance when the public registers were all
demolished, and it would be impossible to ascertain the fa-
mily ? Is it not evident that God designed that the Messiah
should come at a time when the public genealogies might be
inspected, to prove that it was he who was prophesied of,
and that no other was to be expected ? The Evangelists
Matthew and Luke, were so fully convinced of the conclu-
siveness of this proof, that they had recourse to the public
registers ; and thus proved to the Jews from their own re-
cords, that Jesus was born of the family mentioned by the
prophets. Nor do we find that a scribe, Pharisee, or any
other, ever attempted to invalidate this proof, though it would
have essentially subserved their cause, could they have done
it. But as this has not been done, we may fairly conclude it
was impossible to do it.
Verse 43. How then doth David in spirit (or, by the spirit
— by the inspiration of the Spirit of God) call him Lord?
saying,
Verse 44. The Lord (ni!T Yeve or Jehovah) said unto my
Lord, ('J1K Adni or Adonai, my prop, stay, master, support)
Sit thou on my right hand] Take the place of the greatest
eminence and authority. Till I make thine enemies thy foot-
stool— till I subdue both Jews and Gentiles under thee, and
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genealogy of the Messiah
on my right hand, till I make thine
enemies thy footstool ?
45 If David then call him Lord, how
is he his son ?
46 c And no man was able to answer him a
word, d neither durst any man from that day forth
ask him any more questions.
c Lute 14. 6 d Mark 12. 34. Luke 20. 40.
cause them to acknowledge thee as their sovereign and Lord.
This quotation is taken from Psal. ex. 1. and from it these
two points are clear, 1. That David wrote it by the inspira-
tion of God ; and 2. That it is a prophetic declaration of the
Messiah.
Verse 45. How is he his son ?] As the Jews did not attempt
to deny the conclusion of our Lord's question, which was,
the Messiah is not only the son of David according to the
flesh, but he is the Lord of David according to his divine
nature, then it is evident they could not. Indeed there was
no other way of invalidating the argument, but by drying
that the prophecy in question related to Christ: but it seems,
the prophecy was so fully and so generally understood to be-
long to the Messiah, that they did not attempt to do this t
for it is immediately added, No man was able to answer
him a word — they were completely nonplused and con-
founded.
Verse 46. Neither durst any — ask him any more questions.]
" Thus," says Dr. Wotton, " our Lord put the four great
sects of the Jews to silence in one day, successively. The
Herodians and Pharisees wanted to know, whether they might
lawfully.pay tribute to Cesar or not ? The Sadducees were
inquisitive to know, whose wife the woman should be of the
seven brethren, in the resurrection, who had her to wife 1
Then comes the Scribe (or Karaite,) who owned no authority
beyond or besides the written law, and asked which was the
great commandment in the law ? This lawyer deserves to be
mentioned here, because he not only acquiesced in, but com-
mended what our Lord had said in answer to his question."
Wotton's Miscellaneous Discourses, vol. i. p. 78.
The Pharisees and Herodians were defeated, ver. 15 — 22.
The Sadducees were confounded, ver. 29 — 33. The lawyers
or Karaites nonplused, ver. 37 — 40. And the Pharisees, &c.
finally routed, ver. 41 — 46. Thus did the wisdom of God
triumph over the cunning of men.
From this time, we do not find that our Lord was any
more troubled with their captious questions : their whole
stock, it appears, was expended, and now they coolly delibe-
rate on the most effectual way to get him murdered. He
that resists the truth of God, is capable of effecting the worst
purpose of Satan.
The scribes and Pharisees to be followed CHAP. XXIII. as far as they teach the doctrine of Moses.
The very important subjects of this chapter, have been so Many thing by way of practical improvement. The explana-
amply discussed in the notes, and applied so particularly to
their spiritual uses, that it does not appear necesary to add
tion of the great command of the law, is particularly recom-
mended to the reader's notice. See on verses 3G — 40.
CHAPTER XXIII.
The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them,
but not to follow their bad example, 1 — 7. The disciples exhorted to humility, 8 — 12. Different woes pronounced
against the scribes and Pharisees for their intolerance, 13. rapacity, 14. false zeal, 15. superstition in oaths and tithes,
16 — 23. Hypocrisy, 24 — 28. Their cruelty, 29 — 32. Their persecution of the apostles, fyc. Their destruction
foretold, 33 — 36. Chris Ps lamentation over Jerusalem, 37 — 39.
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T
HEN spake Jesus to the multi-
tude, and to his disciples,
Saying, a The scribes and the Pha-
risees sit in Moses's seat:
3 All therefore whatsoever they bid you observe,
that observe and do; but do not ye after their
works : for b they say, and do not.
a Neh. 8. 4, 8. Mai. 2. 7. Mark 12. 38. Luke 20. 45. b Rom. 2. 19, &c.
c Luke 11. 46. Acts 15. 10. Gal. 6. 13.
NOTES ON CHAP. XXIII.
Verse 2. The scribes and the Pharisees sit in Moses's seat]
Excchc-ctv. — They sat there formerly by divine appointment;
they sit there now by divine permission. What our Lord says
here, refers to their expounding the Scriptures, for it was the
custom of the Jewish doctors to sit while they expounded the
law and prophets, (chap. v. 1. Luke iv. 20 — 22.) and to stand
up when they read them.
By the seal of Moses, we are to understand authority to
teach the law. — Moses was the great teacher of the Jewish
people ; and the scribes, &c. are here represented as his suc-
cessors.
Verse 3. All therefore whatsoever] That is, all those things
which they read out of the law and prophets, and all things
which they teach consistently with them. This must be our
Lord's meaning ; he could not have desired them to do every
thing without restriction, which the Jewish doctors taught ;
because himself warns his disciples against their false teach-
ing, and testifies that they have made the word of God of none
effect by their traditions. See chap, x v. 6, &c. Besides, as
our Lord speaks here in the past tense — whatsoever they have
commanded, i<r» tt^ai-n, he may refer to the teaching of a form-
er period, when they taught the way of God in truth ; or
were much less corrupted than they were now.
Verse 4. They bind heavy burdens] They are now so cor-
rupt, that they have added to the ceremonies of the law,
others of their own invention, which are not only burden-
some and oppressive, but have neither reason, expediency,
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4 c For they bind heavy burdens and
grievous to be borne, and lay them on
men's shoulders; but they themselves
will not move them with one of their fino-ers.
5 d But all their works they do for to be seen of
men : e they make broad their phylacteries, and
enlarge the borders of their garments,
a Ch. 6. 1, 2, 5, 16. <= Numb. 15. 38. Deut. 6. 8. & 22. 12. Prov. 3. 3.
nor revelation to countenance them. In a word, like all their
successors in spirit to the present day, they were severe to
others, but very indulgent to themselves.
Verse 5. All their works they do for to be seen of men] In
pointing out the corruptions of these men, our Lord gives us
the distinguishing characteristics of all false teachers, whether
Jewish or Christian.
1. They live not according to the truths they preach;
they say and do not, ver. 3.
2. They are severe to others, point out the narrowest road
to heaven, and walk in the broad road themselves. — They bind
on burthens, &c ver. 4.
3. They affect to appear righteous, and are strict observers
of certain rites, &c. while destitute of the power of godliness.
They make broad their phylacteries, &c. ver. 5.
4. They love worldly entertainments, go to feast wherever
they are asked, and seek church preferments. — They love the
chief places at feasts, and chief seats in the Synagogues, ver. 6.
5. They love and seek public respect and high titles ;
salutations in the market-place, (for they are seldom in their
studies) and to be called of men, Rabbi — eminent teacher,
though they have no title to it, either from the excellence or
fruit of their teaching. When these marks are found in a
man who professes to be a minister of Christ, charity itself
will assert, he is a thief and a robber — he has climbed over the
wall of the sheepfold, or broken it down, in order to get in.
Phylacteries] <$>vXxx.T7!%ix from tpv^x<rc-M, to keep or preserve.
These were small slips of parchment or vellum, on which
ST. MATTHEW.
The pride and ostentation of
6 a And love the uppermost rooms
at feasts, and the chief seats in the
synagogues.
the scribes and Pharisees reproved.
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1 Mark 12. 38, 39. Luke 11. 43. & 20. 46. 3 John 9.
certain portions of the law were written. The Jews tied
these about their foreheads and arms, for three different pur-
poses.—1. To put them in mind of those precepts which
they should constantly observe. 2. To procure them reve-
rence and respect in the sight of the heathen. And 3. To
act as amulets or charms to drive away evil spirits.
The first use of these phylacteries, is evident from their name.
The second use appears from what is said on the subject
from the Gemara, Beracoth, chap. i. quoted by Kypke.
" Whence is it proved that phylacteries (^Van, tephilin) are
the strength of Israel ? — Ans. From what is written, Deut.
xxviii. 10. All the people of the earth shall see that thou art
called by the name [of mrp Jehovah ;] and they shall be afraid
of thee."
The third use of them appears from the Targum, on
Cant. viii. 3. His left hand is under my head, &c. " The con-
gregation of Israel hath said, I am elect above all people,
because I bind my phylacteries on my left hand, and on my
head, and the scroll is fixed to the right side of my gate, the
third part of which looks to my bed-chamber, that demons
tfiay not be permitted to injure ?ne."
An original phylactery lies now before me. It is a piece
of fine vellum, about eighteen inches long, and an inch and
quarter broad. It is divided into four unequal compart-
ments : in the first is written, in a very fair character, with
many apices, after the mode of the German Jews, the first
ten verses of Exod. xiii. ; in the second compartment is writ-
ten, from the eleventh to the sixteenth verse of the same
chapter inclusive ; in the third, from the fourth to the ninth
verse inclusive, of Deut. vi. beginning with, Hear, 0 Israel,
&c. ; in the fourth, from the thirteenth to the twenty-first
verse inclusive, of Deut. xi.
These passages seem to be chosen in vindication of the use
of the phylactery itself, as the Reader will see on consulting
them : bind them for a sign upon thy hand — and for front-
tETS between thy eyes — write them upon the posts of thy
house, and upon thy gates ; all which commands the Jews
took in the most literal sense.
Even the phylactery became an important appendage to a
Pharisee's character, insomuch that some of them wore them
very broad, either that they might have the more written
on them, or, that the characters being larger, they might be
the more visible, and that they might hereby acquire greater
esteem among the common people, as being more than or-
dinarily religious. — For the same reason, they wore the
fringes of their garments of an unusual length. Moses had
7 And greetings in the markets, and A-A^ ^
to be called of men, Rabbi, Rabbi. Anccn7T
8 b But be not ye called Rabbi ; for
" Jam. 3. 1. See 2 Cor. 1. 24. 1 Pet. 5. 3.
commanded (Numb. xv. 38 & 39.) the children of Israel to put
fringes to the borders of their garments, that when they
looked upon even these distinct threads, they might remember
not only the law in general, but also the very minutice, or
smaller parts of all the precepts, rites, and ceremonies, belong-
ing to it. As these hypocrites were destitute of all the life and
power of religion within, they endeavoured to supply its place
by phylacteries and fringes without. See the note on Exod.
xiii. 9.
Verse 7. To be called of men, Rabbi, Rabbi] 'il '31, i. e.
My Teacher! my Teacher! The second Rabbi is omitted by
several excellent MSS., by most of the ancient Versions, and
by some of the Fathers. Griesbach has left it in the text,
with the note of doubtfulness.
There are three words used among the Jews as titles of
dignity, which they apply to their doctors — Rabh, Rabbi,
and Rabban ; each of these terms has its particular meaning :
Rabban implies much more than Rabbi, and Rabbi much
more than Rabh. They may be considered as three degrees
of comparison ; Rabh, great, Rabbi, greater, and Rabban, great-
est. These Rabbins were looked up to as infallible oracles in
religious matters, and usurped not only the place of the law,
but of God himself.
Verse 8. But be not ye called Rabbi] As our Lord probably
spoke in Hebrew, the latter word Rabbi, in this verse, must
have been in the plural ; but as the contracted form of the
plural sounds almost exactly like the singular, the Greek writer
would naturally express them both in the same letters.
None of the prophets had ever received this title, nor any
of the Jewish doctors before the time of Hillel and Shammai,
which was about the time of our Lord ; and as disputes on
several subjects had run high between these two schools, the
people were of course divided ; some acknowledging Hillel as
Rabbi, — infallible teacher, and others giving this title to
Shammai. The Pharisees, who always sought the honour that
comes from mea, assumed the title, and got their followers to
address them by it. See on chap. xix. 3.
One is your master] Instead of xxtSvyyTys, guide, or leader,
(the common reading here, and which occurs in verse 10.)
the famous Vatican MS., upwards of fifty others, and most
of the ancient Versions, read Si^aa-nciXei, master. The most
eminent critics approve of this reading : and independently
of the very respectable authority by which it is supported, it
is evident that this reading is more consistent with the con-
text than the other, — Be not ye called masters, for one is
your MASTER.
Humility recommended. CHAP
a. m. 4033. one is your Master, even Christ,- and
A.D. -9. J
An . oiymp. a|] ye are brethren.
9 And call no man your father upon
the earth : a for one is your Father, which is in
heaven.
10 Neither be ye called masters: for one is your
Master, even Christ.
] 1 But b he that is greatest among you shall
be your servant.
12 c And whosoever shall exalt himself shall
Mai 1 6 b Ch. 20. 26, 27. c Job 22. 29. Prov. 15. 33. & 29. 23.
Luke 14. 11. & 18. 14. Jam. 4. 6. 1 Pet. 5. 5. d Luke 11. 52.
Even Christ] Griesbach has left this out of the text, because
it is wanting in many of the most excellent MSS., Versions,
and Fathers. Mill and Bengel approve of the omission.
It might have been brought into this verse from verse 10.
Our Lord probably alludes to Isai. liv. 13. All thy children
shall be taught of the Lord.
Ye are brethren] No one among you is higher than another,
or can possibly have from me any jurisdiction over the rest.
• Ye are, in this respect, perfectly equal.
Verse 9. Call~.no man your father] Our Lord probably
alludes to the As, or father of the S?.nhedrin, who was the
next after the Nasi, or president. See on chap. xx. 21. By
which he gives his disciples to understand, that he would
have no second after himself, established in his church, of
which he alone was the head ; and that a perfect equality must
subsist among them.
Verse 10. Neither be ye called masters] JHctQwnrat, leaders.
God is in all these respects jealous of his honour. To him
alone it belongs to guide and lead his church, as well as
to govern and defend it. Jesus is the sole teacher of right-
eousness. It is he alone (who is the word, light, and eternal
truth ;) that can illuminate every created mind ; and who, as
Saviour and Redeemer, speaks to every heart by his Spirit.
Though the title of Rabbi, mentioned above, was com-
paratively recent in the time of our Lord, yet it was in great
vogue, as were the others— -father and master, mentioned in
this and the following verse ; some had all three titles, for thus
in Bab. Maccolh, fol. 24. " It is feigned," says Dr. Lightfoot,
" that when king Jehoshaphat saw a disciple of the wise men,
he rose up out of his throne, and embraced him, and said,
no no Ul '31 "OK ^N, Abbi Abbi, Rabbi Rabbi, Mori Mori,
Father Father ! Rabbi Rabbi ! Master Master ! Here then
are the three titles, which in the 7th, 9th, and 10th verses, our
blessed Lord condemns ; and these were titles that the Jewish
doctors greatly affected.
Verse 1 1 . Your servant.] A/oexova;, deacon. See on chap. xx. 26.
Verse 12. Whosoever shall exalt himself , &c] The way to \
. XXI [I. Woes against the scribes and Pharisees.
be abased; and he that shall humble \\^
himself shall be exalted. Accilfi!P'
13 IT But d wo unto you, scribes
and Pharisees, hypocrites ! for ye shut up the
i-iingdom of heaven against men : for ye neither
go in yourselves, neither suffer ye them that are
entering to go in.
14 Wo unto you scribes and Pharisees,
hypocrites ! e for ye devour widows' houses,
and for a pretence make long prayer : there-
c Mark 12. 40. Luke 20. 47. 2 Tim. 3. 6. Tit. 1. 11.
arrive at the highest degree of dignity in the sight of God,
is, by being willing to become the servant of all. Nothing is
more hateful in his sight than pride ; to bring it into ever-
lasting contempt, God was manifest in the flesh. He who
was in the likeness of God, took upon him the form of a
servant, and was made in the likeness of man, and humbled
himself unto death. After this, can God look upon any
proud man without abasing him ? Spiritual lordship and
domination, ecclesiastical luxury, pomp, and pride, must be an
abhorrence in the sight of that God who gave the above ad-
vices to his followers.
Another lesson, which our blessed Lord teaches here is,
that no man is implicitly to receive the sayings, doctrines,
and decisions of any man, or number of men, in the things
which concern the interests of his immortal soul. Christ, his
Spirit, and his word, are the only infallible teachers. Every
man who wishes to save his soul, must search the Scriptures by
prayer and faith. — Reader, take counsel with the pious; hear
the discourses of the wise and holy : but let the book of God
ultimately tix thy creed.
Verses 14 and 13. Wo unto you, scribes] I think the four-
teenth and thirteenth verses should be transposed. This trans-
position is authorized by some of the best MSS., Versions,
and Fathers. The fourteenth is wanting in the BDL., and in
many others of inferior note, as well as in several of the Ver-
sions. Griesbach had left it out of the text, in his first edition ;
I hesitated, and left it in, thus transposed. I am happy to
find that a more extensive collation of MSS., &c. has afforded
proof to that eminent critic that it should be restored to its
place. In his second edition, he has transposed the two, just
as I had done. The fifteenth reads best after the thirteenth.
Verse 14. Ye devour widows' houses] On this subject I
am in possession of nothing better than the following note of
Dr. Whitby.
" This sect," says Josephus, (Ant. 1. xvii. ch. 3.) " pre-
tended to a more exact knowledge of the law, on which
account the women were subject to them, as pretending to
Woes against the scribes and Pharisees. ST. MATTHEW.
-ft
A. M. 4033
A. D. 29.
An. Olynip,
ecu. 1.
fore ye shall receive the greater dam-
nation.
15 Wo unto you, scribes and Pha-
risees, hypocrites ! for ye compass sea and land
to make one proselyte, and when he is made, ye
make him twofold more the child of hell than
yourselves.
16 Wo unto you, a ye blind guides, which
say, b Whosoever shall swear by the temple, it
is nothing ; but whosoever shall swear by the gold
of the temple, he is a debtor !
1 Ch. 15. 14. Ver, 24. b Ch. 5. 33,34. ' Exod. 30. 29.
be dear to God. And when Alexandra obtained the govern-
ment, (Jewish war, b. i. ch. 4.) they insinuated themselves into
her favour, as being the exactest sect of the Jews, and the most
exact interpreters of the law, and abusing her simplicity, did as
they listed, remove and dispose, bind and loose, and even cut off
men. They were in vogue for their long prayers, which they
continued sometimes three hours; that perhaps they sold them,
as do the Roman priests their masses, or pretended others
should be more acceptable to God for them ; and so might
spoil devout widows by the gifts or salaries they expected
from them. Now, this being only a hypocritical pretence of
piety, must be hateful to God, and so deserve a greater con-
demnation."
Long prayer] For proofs of long prayers and vain repetitions
among Jems, Mohammedans, and Heathens, see the notes on
chap. vi. 7.
Verse 13. Ye shut up the kingdom] As a key by opening a
lock gives entrance into a house, &c. so knowledge of the
sacred testimonies, manifested in expounding them to the
people, may be said to open the way into the kingdom of
heaven. But where men who are termed teachers are desti-
tute of this knowledge themselves, they may be said to shut
this kingdom ; because they occupy the place of those who
should teach, and thus prevent the people from acquiring
heavenly knowledge.
In ancient times the Rabbins carried a key, which was the
symbol or emblem of knowledge. Hence it is written in
Semacoth, ch. viii. " When Rab. Samuel the little died, his
key and his tablets were hung on his tomb, because he died
childless." SeeSchoetgen.
The kingdom of heaven here means the Gospel of Christ ;
the Pharisees would not receive it themselves, and hindered
the common people as far as they could.
Verse 15. Compass sea and land] A proverbial expression,
similar to ours, You leave no stone unturned ; intimating that
they did all in their power to gain converts, not to God, but
Profane swearing censured
17 Ye fools and blind; for whether
is greater, the gold, c or the temple
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that sanctifieth the gold ?
13 And, Whosoever shall swear by the altar, it
is nothing ; but whosoever sweareth by the gift
that is upon it, he is d guilty.
19 Ye fools and blind: for whether is greater,
the gift, or e the altar that sanctifieth the gift ?
20 Whoso therefore shall swear by the altar,
sweareth by it, and by all things thereon.
21 And whoso shall swear by the temple,
d Or, debtor, or bound. e Exod. 29. 37
to their sect. These we may suppose were principally sought
for among the Gentiles, for the bulk of the Jewish nation was
already on the side of the Pharisees.
Proselyte] ngotrvXvTos, a stranger, or foreigner ; one who is
comefromhis own people and country, to sojourn with another.
See the different kinds of proselytes explained in the note
on Exod. xii. 43.
The child of hell] A Hebraism for an excessivly wicked
person, such as might claim hell for his mother, and the devil
for his father.
Twofold — the child of] The Greek word ^ivxcn^i, which
has generally been translated twofold, Kypke has demon-
strated to mean more deceitful. AttXoZs, is used by the best
Greek writers for simple, sincere, ccttXotth for simplicity,
sincerity, so JWAe??, deceitful, dissembling , and iJWAajj, hypoc-
risy, fraudulence, and foirMTigoi, more fraudulent, more de-
ceitful, more hypocritical. See also Suidas in &i7rXttj.
Dr. Lightfoot and others observe, that the proselytes were
considered by the Jewish nation, as the scabs of the Church,
and hindered the coming of the Messiah ; and Justin Martyr
observes, that " the proselytes did not only disbelieve Christ's
doctrine, but were abundantly more blasphemous against him
than the Jews themselves, endeavouring to torment and cut off
the Christians wherever they could, they being in this the
instruments of the scribes and Pharisees."
Verse 16. Whosoever shall swear by the gold] The covetous
man, says one, still gives preference to the object of his lust;
gold has still the first place in his heart. A man is to be
suspected when he recommends those good works most, from
which he receives most advantage.
Is bound thereby, i. e. to fulfil his oath.
Verse 20. Whoso — shall swear by the altar] As an oath
always supposes a person who witnesses it, and will punish
perjury; therefore whether they swore by the temple, or the
gold, (ver. 16.)or by the altar, or the gift laid on it, (ver. 18.)
the oath necessarily supposed the God of the temple — of the
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Against profane swearing, CHAP.
sweareth by it, and by a him that
dwelleth therein.
22 And he that shall swear by hea-
ven, sweareth by b the throne of God, and by
him that sitteth thereon.
23 Wo unto you, scribes and Pharisees, hy-
pocrites ! c for ye pay tithe of mint, and d anise,
1 Kings 8. 13. 2 Chron. 6. 2. Ps. 26. 8. & 132 14. » Ch. 5. 34.
Ps. 11. 4. Acts 7. 49. *■ Luke 11. 42. <> Gr. i'v»oov,diU.
altar, and of the gifts, who witnessed the oaths, and would
even, in their exempt cases, punish the perjury.
Verse 21. Whoso shall swear by the temple] Perhaps it is to
this custom of swearing by the temple, that Martial alludes,
lib. xi. epist. 95.
Ecce negas,jurasque mihi per templa Tonantis ;
JVon credo : jura, Verpe, per Anchialum.
" Behold, thou deniest and swearest to me by the temples of
Jupiter; I will not credit thee: swear, O Jew, by the tem-
ple of Jehovah." This word probably comes from n1 hyr\
heical Yah, the temple of Jehovah. This seems a better deri-
vation than OTT7K Tt OK im chai Elohim, as God liveth,
though the sound of the latter is nearer to the Latin.
By him that dwelleth therein.] The common reading is
y,»ToiKBWTt, dwelleth or inhabiteth, but xxreiK.iia-a.iTi, dwelt
or did inhabit, is the reading of CDEFGHKLM. eighty-
six others : this reading has been adopted in the editions of
Complutum, Colineus, Bengel, and Griesbach. The import-
ance of this reading may be perceived by the following con-
siderations. In the^rsf Jewish temple, God had graciously
condescended to manifest himself — he is constantly repre-
sented as dwelling between the cherubim, the two figures that
stood at each end of the ark of the covenant ; between whom,
on the mercy-seat, the lid of the ark, a splendour or glory
was exhibited, which was the symbol and proof of the divine
presence. This the Jews called T\TD& Shekinah, the habitation
of Jehovah. Now the Jews unanimously acknowledge that
five things were wanting in the second temple, which were
found in the first, viz. 1. the ark ; 2. the Holy Spirit of pro-
phecy ; 3. the Urim and Thummim ; 4. the sacred fire ; and
5. the TM'DW Shekinah. As the Lord had long before this
time abandoned the Jewish temple, and had now made the
human nature of Jesus the Shekinah, (see John i. 14.) the
Logos was made flesh, crx-wan-iv, and made his tabernacle —
made the Shekinah — among us) our Lord could not, with any
propriety, say that the Supreme Being did now inhabit the
temple ; and therefore used a word that hinted to them that
God had forsaken their temple, and consequently the whole
of that service which was performed in it ; and had now open-
ed the new and living way to the holiest by the Messiah.
XXIII. hypocrisy, and superstition.
and cummin, and e have omitted the A^ *£ *>93S
weightier matters of the law, judg- Apr°'ymP-
ment, mercy, and faith; these ought
ye to have done, and not to leave, the other
undone.
24 Ye blind guides, which strain at a gnat.
and swallow a camel.
• 1 Sam. 15. 22. Hos. 6. 6. Mic. 6. 8. Ch. 9. 13. & 12. 7.
But all this was common swearing ; and whether the subject
was true or false, the oath was unlawful. A common swearei
is worthy of no credit, when, even in the most solemn manner,
he takes an oath before a magistrate : he is so accustomed
to stake his truth, perhaps even his soul, to things whether
true or false, that an oath cannot bind him; and indeed
is as little respected by himself, as it is by his neighbour.
Common swearing, and the shocking frequency and multiplica-
tion of oaths in civil cases, have destroyed all respect for
an oath ; so that men seldom feel themselves bound by it :
and thus it is useless in many cases to require it as a confirm-
ation, in order to end strife or ascertain truth. See the note
on chap. v. 37.
Verse 23. Ye pay tithe of mint, &c] They were re-
markably scrupulous in the /performance of all the rites and
ceremonies of religion, but totally neglected the soul, spirit,
and practice of godliness.
Judgment] Acting according to justice and equity, towards
all mankind. Mercy — to the distressed and miserable. And
faithin God, as the fountain of all righteousness, mercy, and
truth. The scribes and Pharisees neither begun nor ended
their works in God ; nor had they any respect unto his name
in doing them. They did them to be seen of men, and they
had their reward — human applause.
These ought ye to have done, &c] Our Lord did not object
to their paying tithe even of common pot-herbs — this did not
affect the spirit of religion ; but while they did this and such
like to the utter neglect of justice, mercy, and faith, they
showed that they had no religion, and knew nothing of its
nature.
Verse 24. Blind guides, which strain at a gnat, and swallow
a camel.] This clause should be thus translated, Ye strain
out the gnat, but ye swallow down the camel. In the common
translation, Ye strain at a gnat, conveys no sense. Indeed
it is likely to have been at first an error of the press, at for
out, which, on examination, I find escaped in the edition of
1611; and has been regularly continued since. There is now
before me, " The newe Testament, (both in Englyshe and in
Laten) of Mayster Erasmus translacion, imprynted by Wy]-
lyam Powell, dwelynge in Flete strete : the yere of our,
e e
The hypocrisy, superstition, and cruelty
25 Wo unto you, scribes and Pha-
risees, hypocrites ! a for ye make clean
the outside of the cup and of the
but within they are full of extortion
ST. MATTHEW.
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A. D. 29.
An. Olymp.
CCII. 1.
platter
and excess.
26 Thou blind Pharisee, cleanse first that which
is within the cup and platter, that the outside of
them may be clean also.
27 Wo unto you, scribes and Pharisees, hy-
pocrites ! b for ye are like unto whited sepul-
chres, which indeed appear beautiful outward,
but are within full of dead men's bones, and of
all uncleanness.
a Mark 7. 4. Luke 11. 39. b Luke 11. 44. Acts 23. 3.
Lorde M.CCCCC.XLVII. the fyrste yere of the kynges
(Edwd. VI.) moste gracious reygoe :" in which the verse
stands thus : Ye blinde gides, which strayne out a gnat, and
swalowe a cammel. It is the same also in Edmund Becke's
Bible, printed in London 1549, and in several others. — Ctal?
surijje a gnatte- — MS. Eng. Bib. so WkkUff.
Verse 25. Ye make clean the outside'] The Pharisees were
exceedingly exact in observing all the washings and purifica-
tions prescribed by the law ; but paid no attention to that in-
ward purity which was typified by them. A man may ap-
pear clean without, who is unclean within ; but outward pu-
rity will not avail in the sight of God, where inward holiness
is wanting.
Extortion and excess.] ' A^ira.yr,c, x.a.t uxgxtrixs, rapine and in-
temperance: but instead of x^xTtxz, intemperance, many of
the very best MSS. CEFGHKS. and more than a hundred
others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysos-
tom, Euthym. and Theophylact, have xSmixs, injustice, which
Griesbach has admitted into the text instead of uxgxrixs.
The latter Syriac has both. Several MSS. and Versions have
xzxS-xgirixi;, uncleanness ; others have 7rAeov£|/«s, covetous7iess :
some have ?rovjjfi«5, wickedness ; and two of the ancients have
iniquitate, iniquity. Suppose we put them all together, the
character of the Pharisee will not be overcharged. They
were full of rapine and intemperance, injustice and unclean-
ness, covetousness, wickedness, and iniquity.
Verse 27. For ye are like] nccgofioiccgire, ye exactly resem-
ble— the parallel is complete.
Whited sepulchres'] White-washed tombs. As the law con-
sidered those unclean who had touched any thing belonging
to the dead, the Jews took care to have their tombs white-
washed each year, that being easily discovered, they might be
consequently avoided.
Verse 28. Even so ye also—appear righteous unto men] But
of the scribes and Pharisees.
28 Even so ye also outwardly appear
righteous unto men, but within ye are
full of hypocrisy and iniquity.
29 c Wo unto you, scribes and Pharisees, hy-
pocrites ! because ye build the tombs of the
prophets, and garnish the sepulchres of the
righteous,
30 And say, If we had been in the days of
our fathers, we would not have been partakers
with them in the blood of the prophets.
31 Wherefore ye be witnesses unto yourselves,
that a ye are the children of them which killed
the prophets.
c Luke 11. 47. d Acts 7. 51, 52. 1 Thess. 2. 15.
what will this appearance avail a man, when God sits in
judgment upon his soul ! Will the fair reputation which he
had acquired among men while his heart was the seat of un-
righteousness, screen him from the stroke of that justice,
which impartially sends all impurity and unholiness into the
pit of destruction? No. In the sin that he hath sinned,
and in which he hath died, and according to that, shall he be
judged and punished ; and his profession of holiness only tends
to sink him deeper into the lake which burns with unquench-
able fire. Reader ! see that thy heart be right with God.
Verse 29. Ye build the tombs of the prophets] It appears,
that through respect to their memory, they often repaired,
and sometimes beautified the tombs of the prophets. M.
De la Valle, in his journey to the Holy Land, says, that
when he visited the cave of Machpelah, he saw some Jews
honouring a sepulchre, for which they have a great venera-
tion, with lighting at it wax candles, and burning perfumes.
See Harmer, vol. iii. p. 416. And in ditto, p. 424. we are
informed that building tombs over those reputed saints, or
beautifying those already built, is a frequent custom among
the Mohammedans.
Verse 30. We would not have been partakers] They im-
agined themselves much better than their ancestors ; but our
Lord, who knew what they would do, uncovers their hearts,
and shows them that they are about to be more abundantly
vile than all who had ever preceded them.
Verse 31. Ye be witnesses] Ye acknowledge that ye are
the children of those murderers, and ye are about to give
full proof that ye are not degenerated.
There are many who think, that had they lived in the time
of our Lord, they' would not have acted towards him as the
Jews did. But we can scarcely believe, that they who reject
his Gospel, trample under foot his precepts, do despite to the
Spirit of his grace, love sin, and hate his followers, would
The judgments of God CHAP. XXIII.
32 a Fill ye up then the measure of
jour fathers.
33 Ye serpents, ye b generation of
how can ye escape the damnation of
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vipers,
hell?
34 «[[ c Wherefore, behold, I send unto you pro
phets, and wise men, and scribes : and d some
' Gen. 15. 16. 1 Thess. 2. 16. b Ch. 3. 7. & 12. 34. « Ch. 21. 34, 35.
Luke 11. 49. d Acts 5. 40. & 7. 58, i9. & 22. 19.
have acted otherwise to him than the murdering Jews, had
they lived in the same times.
Verse 32. Fill ye up then] Notwithstanding the profession
you make, ye will fill up the measure of your fathers — will
continue to walk in their way, accomplish the fulness of every
evil purpose by murdering me ; and then, when the measure
of your iniquity is full, vengeance shall come upon you to
the uttermost, as it did on your rebellious ancestors. The
31st verse should be read in a parenthesis, and then the 32d
will appear to be what it is, an inference from the 30th.
Ye will Jill up, or, Jill ye up — v^utxtv but it is manifest
that the imperative is put here for the future, a thing quite
consistent with the Hebrew idiom, and frequent in the Scrip-
tures. So John ii. 19. Destroy this temple, &c.i. e. Ye will de-
stroy or pull down this temple, and I will rebuild it in three
days — Ye will crucify me, and I will rise again the third
day. Two good MSS. have the word in the future tense :
and my old MS. Bible has it in the present — <Btt (ye) fuIflHttl
t£e me?'uce of oourc (your) fauti£.
Verse 33. Ye serpents, ye generation of vipers] What a
terrible stroke — Ye are serpents, and the offspring of ser-
pents. This refers to ver. 31.; they confessed that they were
the children of those who murdered the prophets ; and they
are now going to murder Christ and his followers, to show
that they have not degenerated — an accursed seed, of an ac-
cursed breed. My old MS. translates this place oddly — <J3cf.
■Setptntte, ftuuti£ of uurcotonnngig of eui>ti£ ttjat ?'leen fjec
m00l*i£. There seems to be here an allusion to a common opi-
nion, that the young of the adder or viper which are brought
forth alive, eat their way through the womb of their mothers.
Hence that ancient enigma attributed to Lactantius :
Non possum nasci, si non occidero matrem.
Occidi matrem : sed me manet exitus idem.
Id mea mors faciet, quod jam mea fecit origo.r
Csel. Firm. Symposium, N. xv.
I never can be born, nor see the day,
Till through my parent's womb I eat my way.
Her I have slain ; like her must yield my breath,
For that which gave me life, shall cause my death.
denounced against them,
of them ye shall kill and crucify ; and
e some of them shall ye scourge in your
synagogues, and persecute them from
city to city :
35 f That upon you may come all
eous blood shed upon the earth, g
blood of righteous Abel, unto h the
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ccn. i.
the right-
from the
blood of
*Ch. 10. 17. 2 Cor. 11. 24, 25. fRer. 18. 24. s Gen. 4. 8. 1
3. 12. h 2 Chron. 24. 20, 21.
Johi
Every person must see, with what propriety this was ap-
plied to the Jews, who were about to murder the very person
who gave them their being and all their blessings.
Verse 34. Wherefore] To show how my prediction, Ye will
Jill up the measure of your fathers, shall be verified, Behold, I send
(I am just going to commission them) prophets, &c. and some
ye will kill, (with legal process) and some ye will crucify,
pretend to try and find guilty, and deliver them into the
hands of the Romans, who shall, through you, thus put them
to death. See on Luke xi. 49. By prophets, wise men, and
scribes, our Lord intends the evangelists, apostles, deacons,
&c. who should be employed in proclaiming his Gospel : men
who should equal the ancient prophets, their wise men, and
scribes, in all the gifts and graces of the Holy Spirit.
Verse 35. Upon the earth] Etti ms yjj;, upon this land,
meaning probably the land of Judea ; for thus the word is
often to be understood. The national punishment of all the
innocent blood which had been shed in the land, shall speedily
come upon you ; from the blood of Abel the just, the first pro-
phet and preacher of righteousness, Heb. xi. 4. 2 Pet. ii. 5.
to the blood of Zachariah, the son of Barachiah. It is likely
that our Lord refers to the murder of Zachariah, men-
tioned 2 Chron. xxiv. 20. who said to the people, Why trans-
gress ye the commandments of God, so that ye cannot prosper ?
Because you have forsaken the Lord, he hath forsaken you.
And they conspired against him and stoned him — at the com-
mandment of the king, in the court of the house of the Lord.
And when he died, he said, The Lord look upon and require
it: ver. 21, 22.
But it is objected, that this Zachariah was called the son
of Jehoiada, and our Lord calls this one the son of Bara-
chiah. Let it be observed, 1. That double names were fre-
quent among the Jews, and sometimes the person was called
by one, sometimes by the other. Compare 1 Sam. ix. 1. with
1 Chron. viii. 33. where it appears that the father of Kish
had two names, Abiel and Ner. So Matthew is called Levi,
compare Matt. ix. 9. with Mark ii. 14. So Peter was also
called Simon, and Lebbeus was called Thaddeus, Matt. x.
2,3.
2. That Jerom says, that in the Gospel of the Nazarenes
it was Jehoiada> instead of Barachiah.
e e 2
Pathetic lamentation
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Zacharias, son of Barachias, whom ye
slew between the temple and the altar.
36 Verily I say unto you, All these
ST. MATTHEW. over Jerusalem.
37 a O Jerusalem, Jerusalem, thou that
things shall come upon this generation.
» Luke 13. 34. b 2 Chron. 24. 21.
3. That Jehoiada and Barachiak have the very same mean-
ing, the praise or blessing of Jehovah.
4. That as the Lord required the blood of Zachariah so
fully, that in a year all the princes of Judah and Jerusalem
were destroyed by the Syrians, and Joash, who commanded
the murder, slain by his own servants, 2 Chron. xxiv. 23 — 25.
and their state grew worse and worse, till at last the temple
was burned, and the people carried into captivity by Nebu-
zaradan : — so it should be with the present race. The Lord
would, after the crucifixion of Christ, visit upon them the
murder of all those righteous men, that their state should
grow worse and worse, till at last the temple should be de-
stroyed, and they finally ruined by the Romans. See this
prediction in the next chapter : and see Dr. Whitby concern-
ing Zachariah the son of Barachiah.
Some think that our Lord refers, in the spirit of prophecy,
to the murder of Zacharias, son of Baruch, a rich Jew, who
was judged, condemned, and massacred in the temple by the
Idumean zealots, because he was rich, a lover of liberty, and
a hater of wickedness. They gave him a mock trial, and
when no evidence could be brought against him, of his being
guilty of the crime tbey laid to his charge, viz. a design to
betray the city to the Romans, and his judges had pro-
nounced him innocent, two of the stoutest of the zealots fell
upon him and slew him in the middle of the temple. See Jo-
sephus, war, b. iv. chap. v. s. 5. See Crevier, vol. vi. p. 172.
History of the Roman Emperors. Others imagine, that Za-
chariah, one of the minor prophets, is meant, who might
have been massacred by the Jews : for, though the account is
not come down to us, our Lord might have it from a well-
known tradition in those times. But the former opinion is
every way the most probable.
Between the temple and the altar.] That is, between the
sanctuary and the altar of burnt-offerings.
Verse 36. Shall come upon this generation.] E^n tjjv yaeccv
'.'xvtijv, upon this race of men, viz. the Jews. This phrase
often occurs in this sense in the Evangelists.
Verse 37. O Jerusalem, Jerusalem] 1. It is evident that
our blessed Lord seriously and earnestly wished the salvation
of the Jews. 2. That he did every thing that could be done
consistently with his own perfections, and the liberty of his
creatures, to effect this. 3. That his tears over the city, Luke
six. 41. sufficiently evince his sincerity. 4. That these per-
sons nevertheless perished. And 5. That the reason was,
they would not be gathered together under his protection :
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killest the prophets, b and stonest them
which are sent unto thee, how often
would c I have gathered thy children together,
c Deut. 32. II, 12. 2 Esdr. 1. 30.
therefore wrath, i. e. punishment, came upon them to the ut-
termost. From this it is evident, that there have been persons
whom Christ wished to save, and bled to save, who notwith-
standing perished, because they would not come unto him, John
v. 40. The metaphor which our Lord uses here is a very
beautiful one. When the hen sees a bird of prey coming,
she makes a noise to assemble her chickens, that she may
cover them with her wings from the danger. The Roman
eagle is about to fall upon the Jewish state — nothing can pre-
vent this but their conversion to God through Christ Jesus
cries throughout the land, publishing the Gospel of reconcilia-
tion— they would not assemble, and the Roman eagle came
and destroyed them. The hen's affection to her brood is so
very strong as to become proverbial. The following beautiful
Greek epigram taken from the Anthologia, affords a very fine
illustration of this text.
Xei/mpiais vitya.S'is-irt irahvvtfA.evu.T&cis apttt
T£xvo<5 tvvu.iu.% cCf&Qe%i£ ttt e^vycci;,
M.£o-<pcc flti cvpeevtov xpvoq aXtviv jj yecp e/tsivcv
Tlpax.vvi *«( Me&aet, kxt' xiS'ei; cufea-lhiri,
MijTipti, opvtS-av epyx S'lS'ce.irx.ofA.^ct.t.
Anthol. lib. i. Tit. lxxxvii. edit. Bosch, p. 344.
Beneath her fostering wing the hen defends
Her darling offspring, while the snow descends ;
Throughout the winter's day unmov'd defies
The chilling fleeces and inclement skies ;
Till vanquished by the cold and piercing blast,
True to her charge, she perishes at last !
O Fame ! to hell this fowl's affection bear ;
Tell it to Progne and Medea there : —
To mothers such as those, the tale unfold,
And let them blush to hear the story told !
T. Green.
This epigram contains a happy illustration not only of- our
Lord's simile, but also of his own conduct. How Tong had
these thankless and unholy people been the objects of his ten-
derest cares ! For more than 2000 years, they engrossed the
most peculiar regards of the most beneficent Providence ; and
during the three years of our Lord's public ministry, his
preaching and miracles had but one object and aim, the in-
struction and salvation of this thoughtless and disobedient
people. For i/ieir sakes, he who was rich became poor, that
they through his poverty might be rich .-—for their sakes, he
J made himself of no reputation, and took upon him the form
The temple, city, and people CHAP
even as a hen gathereth her chickens
a under her wings, and je would not !
38 Behold, your house is left unto you
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desolate.
a Ps. 17. 8. &91. 4.
of a servant, and became obedient unto death, even the death
of the cross ! He died, that they might not perish, but have
everlasting life. Thus, to save their life, he freely abandoned
his own.
Verse 38. Behold, your house] O e/*as, the temple : — this
is certainly what is meant. It was once the Lord's temple,
God's own house— but now he says, your temple or house — to
intimate that God had abandoned it. See the note on ver. 21.
See also on Luke xiii. 35.
Verse. 39. Ye shall not see me] I will remove my Gospel
from you, and withdraw my protection.
Till ye shall say, Blessed] Till after the fulness of the Gen-
tiles is brought in, when the word of life shall again be sent
unto you, then will ye rejoice, and bless, and praise him that
cometh in the name of the Lord, with full and final salvation for
the lost sheep of the house of Israel. See Rom. xi. 28, 27.
Our Lord plainly foresaw, that in process of time, a spi-
ritual domination would arise in his church ; and to prevent
its evil influence, he leaves the strong warnings against it
which are contained in the former part of this chapter. As
the religion of Christ is completely spiritual, and the influence
by which it is produced and maintained, must come from
heaven ; therefore, there could be no master or head but
himself: for as the church 'the assemblage of true oelievers)
is his body, all its intelligence, light and life, must proceed
from him alone. Our forefathers noted this well ; and this
was one of the grand arguments by which they overturned
the papal pretensions to supremacy in this country. In a
note on verse 9. in a Bible published by Edmund Becke in
1549, the 4th of Edward VI. we find the following words :
Call no man pour father upon the earth. %ce \$ the %\*
£hoppc of ftome oeclaceo a plains $ntirhxi£te, in tijat he
toouluebe calteothe mo£t fjoige father ; ano that all Christen
men £rjouloe acknowledge fjpm foe no \t$$t than their <$pu?
tituall father notanth^tanbmse the£e plapne tooroej* of
ChUjste. It is true, nothing cap be plainer ; and yet, in the
face of these commands, the pope has claimed the honour ; and
millions of men have been so stupid as to concede it. May
those days of darkness, tyranny, and disgrace, never return!
From the 13th to the 39th verse, our Lord pronounces eight
woes, or rather pathetic declarations, against the scribes and
Pharisees. 1. For their unwillingness to let the common peo-
ple enjoy the pure word of God, or its right explanation : Ye
shut up the kingdom, &c. ver. 13.
XXIII. shall be destroyed
39 For I say unto you, Ye shall not
see me henceforth, till ye shall say,
b Blessed is he that cometh in the name
of the Lord.
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» Ps. 118. 26. Ch. 21. 9.
2. For their rapacity and pretended sanctity in order to
secure their secular ends : Ye devour widows'' houses, &c.
ver. 14
3. For their pretended zeal to spread the kingdom of God
by making proselytes, when they had no other end in view
than forming instrumepts for the purposes of their oppression
and cruelty : Ye compass sea and land, &c. ver. 15.
4. For their bad doctrine and false interpretations of the
Scriptures, and their dispensing with the most solemn oaths
and vows at pleasure, Ye blind guides, which say, Whosoever
shall swear by the temple, it is nothing, &c. ver. 16 — 22.
5. For their superstition in scrupulously attending to little
things, and things not commanded, and omitting matters of
great importance, the practice of which God had especially
enjoined • Ye pay tithe of mint and cummin, &c. ver. 23, 24.
6. For their hypocrisy, pretending saintship, and endea-
vouring to maintain decency in their outward conduct, while
they had no other object in view than to deceive the people,
and make them acquiesce in their oppressive measures : Ye
make clean the outside of the cup, ver. 25, £6.
7. For the depth of their inward depravity and abomina-
tion, having nothing good, fair, or supportable, but the mere
outside. — Most hypocrites and wicked men have some good :
but these were radically and totally evil : Ye are like unto
whited sepulchres — within full — of all uncleanness, ver. 27, 28.
8. For their pretended concern for the holiness of the peo-
ple, which proceeded no farther than to keep them free from
such pollutions as they might accidentally and innocently con-
tract by casually stepping on the place where a person had been
buried : and for their affected regret that their fathers had
killed the prophets, while themselves possessed and cultivated
the same murderous inclinations : Ye — garnish the sepidchres
of the righteous, and say, If we had been, &c. ver. 29, 30.
It is amazing with what power and authority our blessed
Lord reproves this bad people. This was the last discourse
they ever heard from him : and it is surprising, considering
their wickedness, that they waited even for a mock trial, and
did not rise up at once and destroy him. But the time was
not yet come, in which he was to lay down his life, for no man
could take it from him.
While he appears in this last discourse with all the autho-
rity of a lawgiver and judge, he at the same time shows the
tenderness and compassion of a friend and a father ; he be-
holds their awful state — his eye affects his heart, and he
\ weeps over them ! Were not the present hardness and final
ST. MATTHEW.
Prophecy of the destruction
perdition of these ungodly men entirely of themselves ?
Could Jesus, as the Supreme God, have fixed their reprobation
from all eternity by any necessitating decree ; and yet weep
of the temple.
over the unavoidable consequences of his own sovereign deter-
minations ? How absurd as well as shocking is the thought !
This is Jewish exclusion : Credat Judaeus Apella — non ego.
CHAP. XXIV.
Christ foretells the destruction of the temple, 1, 2. His disciples inquire when andzohat shall be the signs of this destruc-
tion, 3, Our Lord answers, and enumerates them — -false Christs, 5. Wars, famines, pestilences, and earthquakes.
6 — 3. Persecution of his followers, 9. Apostacy from the truth, 10 — 13. General spread of the Gospel, 14. He
foretells the investment of the city by the Romans, 15 — 18. The calamities of those times, 19 — 22. Warns them
against seduction by false prophets, 23 — 26. The suddenness of these calamities, 27, 28. Total destruction of the
Jewish polity, 29 — 31. The zuhole illustrated by the parable of a fig-tree, 32, 33. The certainty of the event, though
the time is concealed, 34 — 36. Careless state of the people, 37 — 41. The necessity of watchfulness and fidelity, illus-
trated by the parable of the two servants, one faithful, the other wicked, 42 — 51.
ND a Jesus went out and de- him the buildings of the
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a Jesus went out and de-
parted from the temple : and
his disciples came to him for to show
A1
a Ch. 23. 38. Hae. 2. 9. Mai. 3. 1. Mark 13. 1. Luke 21. 5.
NOTES ON CHAP. XXIV.
This chapter contains a prediction of the utter destruction
of the city and temple of Jerusalem, and the subversion of
the whole political constitution of the Jews : and is one of
the most valuable portions of the New Covenant Scriptures,
with respect to the evidence which it furnishes of the truth of
Christianity. Every thing which our Lord foretold should
come on the temple, city, and people of the Jews, has been
fulfilled in the most correct and astonishing manner ; and
witnessed by a writer who was present during the whole,
who was himself a Jew, and is acknowledged to be a histo-
rian of indisputable veracity in all those transactions which
concern the destruction of Jerusalem. Without having de-
signed it, he has written a commentary on our Lord's words,
and shown how every tittle was punctually fulfilled, though
he knew nothing of the scripture which contained this re-
markable prophecy. His account will be frequently referred
to in the course of these notes ; as also the admirable work
of Bishop Newton on the Prophecies.
Verse 1. And Jesus went out and departed from the temple]
Or, And Jesus going out of the temple, was going away. This
is the arrangement of the words in several eminent manu-
scripts, versions, and fathers ; and is much clearer than that
in the common translation. The Jews say the temple was
builded of white and green spotted marble. See Lightfoot.
Josephus says the stones were white and strong; fifty feet
long, twenty-four broad, and sixteen thick. Antiq. b. 15. c.
si. See Markxiii. 1.
buildings
2 And Jesus said unto
ye not all these things ?
temple,
them, b See
Verilj I say
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»Mic. 3. 12. Luke 21. 5, &c.
Verse 2. See ye not all these things /] The common text, and
many manuscripts have ov /BAesrcre, do ye not see, or consider.
But the negative particle is omitted by several excellent
manuscripts, by the Coptic, Sahidic, Armenian, Ethiopic,
Slavonic, Vulgate, and Itala versions, and by some of the
primitive fathers, who all read it thus, See, or consider all
these things.
There shall not be left here one stone] These seem to have
been the last words he spoke as he left the temple, into which
he never afterward entered : and when he got to the mount
of Olives he renewed the discourse. From this mount, on
which our Lord and his disciples now sat, the whole of the
city, and particularly the temple, were clearly seen. This
part of our Lord's prediction was fulfilled in the most literal
manner. Josephus says, War, book vii. c. 1. " Cesar gave
orders that they should now demolish the whole city and tem-
ple, re iraXlt eiirctrctv icon rev veav K«T«n-x.£7rTeiv, except the three
towers, Phaselus, Hippicus, and Mariamne, and a part of
the western wall, and these were spared ; but for all the rest
of the wall it was laid so completely even with the ground,
by those who dug it up to the foundation, that there was
left nothing to make those that came thither believe it had
ever been inhabited." Maimonides, a Jewish Rabbin, in
Tract. Taanith, c. 4. says, " That the very foundations of
the temple were digged up, according to the Roman custom."
His words are these, " On that ninth day of the month Ab,
fatal for vengeance, the wicked Turnus Rufus, of the chil-
dren of Edom, ploughed up the temple, and the places
The signs that shall precede
CHAP. XXIV.
the destruction of Jerusalem.
unto you, a There shall not be left
AnAoi5-n?p. here one stone upon another, that
?L— - shall not be thrown down.
3 IT And as he sat upon the mount of Olives,
the b disciples came unto him privately, saying,
• Tell us, when shall these things be ? and what
shall be the sign of thy coming, and of the end of
the world ?
4 And Jesus answered and said unto them,
ai KinM 9 7 Jer 26. 18. Mic. 3. 12. Luke 19. 44. "Mark 13 3.
_lc 1 "fliess. i 1 — \ Eph. 5. 6. Col. 2. 8, 18. 2 Theas. 2. 3. 1 John 4. 1.
round about it, that the saying might be fulfilled, Zion shall
be ploughed as a field." This Turnus, or rather Terentius
Rufus, was left general of the army by Titus, with commis-
sion, as the Jews suppose, to destroy the city and the temple,
as Josephus observes.
The temple was destroyed 1st. Justly ; because of the sins
of the Jews. 3dly. Mercifully ; to take away from them the
occasion of continuing in Judaism : and 3dly. Mysteriously;
to show that the ancient sacrifices were abolished, and that
the whole Jewish economy was brought to an end, and the
Christian dispensation introduced.
Verse 3. Tell us, when shall these things be?] There ap-
pear to be three questions asked here by the disciples. 1st.
When shall these things be ? viz. the destruction of the city,
temple, and Jewish state. 2dly. What shall be the sign of thy
Homing ? viz. to execute these judgments upon them, and to
establish thy own church : and 3dly. When shall this world
end? when wilt thou come to judge the quick and the dead ?
But there are some who maintain that these are but three
parts of the same question, and that our Lord's answers only
refer to the destruction of the Jewish state, and that nothing
is spoken here concerning the last or judgment day.
End of the world] T » v * t m v o s ; or, of the age ; viz. the
Jewish economy, which is a frequent accommodated meaning
of the word »tm, the proper meaning of which is, as ^n's-
totle (De Coelo) observes, eternal A«wv, quasi ctu m conti-
nual being : and no words can more forcibly point out eternity
than these. See the note on Gen. xxi. 33.
Verse 4. Take heed that no man deceive you.] The world
is full of deceivers, and it is only by taking heed to the
counsel of Christ, that even his followers can escape being
ruined by them. From this to ver. 31. our Lord mentions
the signs which should precede his coming.
The first sign is false Christs.
Verse 5. For many shall come in my name] Josephus says
(War, b. ii. c. 13.) that there were many, who pretending to
divine inspiration, deceived the people, leading out numbers
ef them to the desert, pretending that God would there show
d Take heed that no man deceive you.
A. D. 29.
5 For c many shall come in my name, Accn\'iP'
saying, I am Christ : f and shall de-
ceive many.
6 And ye shall hear of wars, and rumours
of wars : see that ye be not troubled : for all
these things must come to pass, but the end is
not yet.
7 For s nation shall rise against nation, and
e Jer. 14. 14. & 23. 21, 25. Ver. 24. John 5. 43.-
15. 6. Isai. 19. 2. Hag. 2. 22. Zech. 14. 13.
-f Ver. 11.
-s 2 Cliron.
them the signs of liberty, meaning redemption from the Ro-
man power : and that an Egyptian false prophet led 30,000
men into the desert, who were almost all cut oft' by Felix.
See Acts xxi. 38. It was a just judgment for God to deliver
up that people into the hands of false Christs, who had re-
jected the true one. Soon after our Lord's crucifixion, Simon
Magus appeared, and persuaded the people of Samaria that
he was the great power of God, Acts viii. 9, 10. and boasted
among the Jews that he was the son of God.
2. Of the same stamp and character was also Dositheus,
the Samaritan, who pretended that he was the Christ foretold
by Moses.
3. About twelve years after the death of our Lord, when
Cuspius Fadus was procurator of Judea, arose ah impostor of
the name of Theudas, who said he was a prophet, and per-
suaded a great multitude to follow him with their best effects
to the river Jordan, which he promised to divide for their
passage ; and saying these things, says Josephus, he deceived
many : almost the very words of our Lord.
4. A few years afterward, under the reign of Nero, while
Felix was procurator of Judea, impostors of this stamp were
so frequent, that some were taken and killed almost every
day. Jos. Ant. b. xx. c. 4. and 7.
The second sign, wars and commotions.
Verse 6. The next signs given by our Lord are wars and
rumours of wars, &c] These may be seen in Josephus, Ant.
b. xviii. c. 9. War, b. ii. c. 10. especially as to the rumours
of wars, when Caligula ordered his statue to be set up in the
temple of God, which the Jews having refused, had every
reason to expect a war with the Romans ; and were in such
consternation on the occasion, that they even neglected to till
their land.
Verse 7. Nation shall rise against nation] This portended
the dissentions, insurrections, and mutual slaughter of the
Jews, and those of other nations, who dwelt in the same cities
together ; as particularly at Cesarea, where the Jews and
Syrians contended about the right of the city, which ended
I there in the total expulsion of the Jews, above 20,000 of
Signs that shall precede
kingdom against kingdom : and there
shall be famines, and pestilences, and
earthquakes, in divers places.
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8 All these
a Ch. 10. 17. Mark 13. 9. Luke 21. 12. John 15. 20. & 16. 2.
the destruction of Jerusalem,
are the beginning of
sorrows.
9 a Then shall they deliver you up
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Acts 4. 2,3. & 7. 59. & 12. 1, &c. 1 Pet. 4. 16. Rev. 2. 10, 13.
whom were slain. The whole Jewish nation being exasper-
ated at this, flew to arms, and burnt and plundered the
neighbouring cities and villages of the Syrians, making an
immense slaughter of the people. The Syrians, in return,
destroyed not a less number of the Jews. At Scythopolis
they murdered upwards of 13,000. At Ascalon they killed
2,500. At Ptolemais they slew 2000, and made many pri-
soners. The Tyrians also put many Jews to death, and im-
prisoned more : the people of Gadara did likewise, and all
the other cities of Syria in proportion, as they hated or feared
the Jews. At Alexandria the Jews and heathens fought, and
50,000 of the former were slain. The people of Damascus
conspired against the Jews of that city, and assaulting them
unarmed, killed 10,000 of them. See Bishop Newton, and
Dr. Lardner.
Kingdom against kingdom] This portended the open wars
of different tetrarchies and provinces against each other. 1st.
That of the Jews and Galileans against the Samaritans, for
the murder of some Galileans going up to the feast of Jeru-
salem, while Cumanus was procurator. 2dly. That of the
whole nation of the Jews against the Romans and Agrippa,
and other allies of the Roman empire ; which began when
Gessius Florus was procurator. 3dly. That of the civil war
in Italy, while Otho and Vitellius were contending for the
empire. It is worthy of remark, that the Jews themselves
say, " In the time of the Messiah, wars shall be stirred up in
the world ; nation shall rise against nation, and city against
city." Sohar Kadash. " Again, Rab. Eleasar, the son of Abi-
na, said, When ye see kingdom rising against kingdom, then
expect the immediate appearance of the Messiah." Bereshith
Rabba, sect. 42.
The third sign, pestilence and famine.
It is farther added, that There shall be famines, and pesti-
lences'] There was a famine foretold by Agabus, (Acts xi. 28.)
which is mentioned by Suetonius, Tacitus, and Eusebius ;
which came to pass in the days of Claudius Cesar ; and was
so severe at Jerusalem, that Josephus says (Ant. b. xx. c. 2.)
many died for lack of food. Pestilences are the usual attend-
ants of famines : as the scarcity and badness of provisions ge-
nerally produce epidemic disorders.
The fourth sign, earthquakes, or popular commotions.
Earthquakes in divers places.] If we take the word revr/Mi
from c-eta to shake, in the first sense, then it means particu-
larly those popular commotions and insurrections which have
already been noted : and this I think to be the true meaning
of the word : but if we confine it to earthquakes, there were
several in those times to which our Lord refers ; particularly
one at Crete in the reign of Claudius : one at Smyrna, Miletus,
Chios, Samos. See Grotius. One at Rome, mentioned by
Tacitus : and one at Laodicea in the reign of Nero, in which
the city was overthrown, as were likewise Hierapolis and Co-
losse. See Tacit. Annal. lib. xii. and lib. xiv. one at Campania,
mentioned by Seneca ; and one at Rome in the reign of Gal-
ba, mentioned by Suetonius, in the life of that emperor. Add
to all these, a dreadful one in Judea, mentioned by Josephus,
(War, b. iv. c. 4.) accompanied by a dreadful tempest, vio-
lent winds, vehement showers, and continual lightnings and
thunders : which led many to believe that these things por-
tended some uncommon calamity.
The fifth sign, fearful portents.
To these St. Luke adds that there shall be fearful sights and
great signs from heaven, (chap. xxi. 11.) Josephus in his
preface to the Jewish war, enumerates these. 1st. A star
hung over the city like a sword ; and a comet continued a
whole year. 2d. The people being assembled at the feast of
unleavened bread, at the ninth hour of the night, a great light
shone about the altar and the temple, and this continued for
half an hour. 3d. At the same feast, a cow led to sacrifice
brought forth a lamb in the midst of the temple ! 4th. The
eastern gate of the temple, which was of solid brass, and very
heavy, and could hardly be shut by twenty men, and was fast-
ened by strong bars and bolts, was seen at the sixth hour of
the night to open of its own accord ! 5th. Before sun-setting
there were seen over all the country, chariots and armies fight-
ing in the clouds, and besieging cities. 6th. At the feast of
pentecost, when the priests were going into the inner temple
by night, to attend their service, they heard first a motion and
noise, and then a voice as of a multitude, saying, Let us de-
part hence. 7th. What Josephus reckons one of the most
terrible signs of all was, that one Jesus, a country fellow,
four years before the war began, and when the city was in
peace and plenty, came to the feast of tabernacles, and ran
crying up and down the streets, day and night ; " A voice
from the east ! a voice from the west ! a voice from the four
winds ! a voice against Jerusalem and the temple ! a voice
against the bridegrooms and the brides ! and a voice against
all the people !" Though the magistrates endeavoured by
stripes and tortures to restrain him, yet he still cried with a
mournful voice, " Wo, wo to Jerusalem !" And this he
continued to do for several years together, going about the
walls and crying with a loud voice ; " Wo, wo to the city,
and to the people, and to the temple ;" and as he added
Persecutions to which the
CHAP. XXIV
a. m. 4033. i 0 be afflicted, and shall kill you ; and
A D. 29. .
Aiv oiympi ye shall be hated of all nations for my
ecu. 1.
name s
sake.
10 And then shall many a be offended, and
shall betray one another, and shall hate one
another.
* Ch. 11. 6. & 13. 57. 2 Tim. 1. 15. & 4. 10, 16.-
2 Pet 2. 1.
-» Ch. 7. 15. Acts 20. 29.
" wo, wo to myself!" a stone from some sling or engine
struck him dead on the spot ! It is worthy of remark that
Josephus appeals to the testimony of others, who saw and
heard these fearful things. Tacitus, a Roman historian, gives
Tery nearly the same account with that of Josephus. Hist,
lib. v.
Verse 8. All these are the beginning of sorrows.) Clhvav,
travailing pains. The whole land of Judea is represented
under the notion of a woman in grievous travail ; but our
Lord intimates that all that had already been mentioned, were
only the first pangs and throes, and nothing in comparison
of that hard and death-bringing labour, which should after-
ward take place.
From the calamities of the nation in general, our Lord
passes to those of the Christians ; and indeed the sufferings
of his followers were often occasioned by the judgments sent
upon the land, as the poor Christians were charged with
being the cause of these national calamities ; and were cruelly
persecuted on that account.
Verse 9. Then shall they deliver you up to be afflicted] Ra-
ther, Tlien they will deliver you up to affliction, en iXi-^/tt. By
a bold figure of speech, affliction is here personified. They
are to be delivered into affliction's own hand, to be harassed
by all the modes of inventive torture.
Ye shall be hated of all nations] Both Jew and Gentile will
unite in persecuting and tormenting you. Perhaps irxvrav rai
that means all the Gentiles, as in the parallel places in Mark
xiii. 9 — 11. and in Luke xxi. 12 — 15. the Jewish persecution
is mentioned distinctly. Ye shall be delivered up to councils,
and be beaten in synagogues, and ye shall stand before go-
vernors and kings for my name's sake — be not anxiously care-
ful beforehand what ye shall speak — for ye are not the speak-
ers, but the Holy Spirit will speak by you — I will give you
utterance and wisdom, which all your adversaries shall not be
able to contradict or resist. We need go no farther than
the Acts of the Apostles for the completion of these particu-
lars. Some were delivered to councils, as Peter and John,
Acts iv. 5. Some were brought before rulers and kings, as Paul
before Gallio, chap, xviii. 12. before Felix, xxiv. before Festus
and Agrippa, xxv. Some had utterance and wisdom which their
adversaries were not. able to resist ; so Stephen, chap. vi. 10.
and Paul, who made even Felix himself tremble, chap. xxiv.
disciples should be exposed.
11 And b many false prophets shall \MD4^'
rise, and c shall deceive many. AccS'Tp'
12 And because iniquity shall abound,
the love of many shall wax cold. •
13 d But he that shall endure unto the end, the
same shall be saved.
« 1 Tira. 4. 1. Ver. S, 24..
-d Ch. 10. 22. Mark 13. 13. Hebr. 3. 6, 14
Rev. 2. lfl.
25. Some were imprisoned, as Peter and John, chap. iv. 3.
Some were beaten, as Paul and Silas, chap. xvi. 23. Some
were put to death, as Stephen, chap. vii. 59. and James the
brother of John, chap. xii. 2. But if we look beyond the
book of the Acts of the Apostles, to the bloody persecutions
under Nero, we shall find these predictions still more amply
fulfilled ; in these, numberless Christians fell, besides those
two champions of the faith, Peter and Paul. And it was, as
says Tertullian, nominis pralium, a war against the very name
of Christ ; for he who was called Christian, had committed
crime enough in bearing the name, to be put to death. So
true were our Saviour's words that they should be hated
of all men for his name's sake.
But they were not only to be hated by the Gentiles, but
they were to be betrayed by apostates :
Verse 10. Then shall many be offended, and shall betray one
another] To illustrate this point, one sentence out of Tacitus
(Annal. 1. xv.) will be sufficient, who speaking of the perse-
cution under Nero, says, At first several were seized, who con-
fessed, and then, by their discovery, a great multitude of others
were convicted and executed.
Verse 11. False prophets] Also were to be raised up; such
as Simon Magus and his followers ; and the false apostles com-
plained of by St. Paul, 2 Cor. xi. 13. who were deceitful
workers, transforming themselves into the apostles of Christ.
Such also were Hymeneus and Philetus, 2 Tim. ii. 17, 18.
Verse 12. The love of many shall wax cold] By reason of
these trials and persecutions from without, and those apostacies
and false prophets from within, the love of many to Christ
and his doctrine, and to one another, shall grow cold. Some
openly deserting the faith, as ver. 10. others corrupting it,
as ver. 11. and others growing indifferent about it, as ver. 12.
Even at this early period there seems to have been a very
considerable defection in several Christian churches ; see Gal.
iii. 1—4. 2 Thess. iii. l,&c. 2 Tim. i. 15.
Verse 13. But he that shall endure] The persecutions that
shall come — unto the end ; to the destruction of the Jewish po-
lity, without growing cold or apostatizing — shall be saved,
shall be delivered in all imminent dangers, and have his soul
at last brought to an eternal glory. It is very remarkable
that not a single Christian perished in the destruction of Je-
rusalem, though there were many there when Cestius Gallus
Ff *
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. 1.
The Gospel of the kingdom
14 And this a Gospel of the king-
dom b shall be preached in all the
world for a witness unto all nations ;
and then shall the end come.
51 c When ye therefore shall see the abo-
mination of desolation, spoken of by d Daniel
ST. MATTHEW. to be universally preached
the prophet, stand in the holy place,
a Ch. 4. 23. & 9. 35.
-» Rom. 10. 18. Col. 1. 6,23.
invested the city ; and had he persevered in the siege, he
would soon have rendered himself master of it ; but when he
unexpectedly and unaccountably raised the siege, the Christ-
ians took that opportunity to escape. See Eusebius, Hist.
Eccles. lib. iii. c. 5. and Mr. Beading's note there ; and see
the note here on ver. 20.
Verse 14. And this Gospel of the kingdom shall be preached
in all the world] But notwithstanding these persecutions,
there should be an universal publication of the glad tidings
of the kingdom, for a testimony to all nations. God would
have the iniquity of the Jews published every where, before
the heavy stroke of his judgments should fall upon them ;
that all mankind, as it were, might be brought as witnesses
against their cruelty and obstinacy in crucifying and rejecting
the Lord Jesus.
In all the world, a »Ajj tj> edcav^sm. Perhaps no more is
meant here than the Roman empire ; for it is beyond contro-
versy that iroio-M t«» eixoviMiw, Luke ii. 1. means no more
than the whole Roman empire ; as a decree for taxation or en-
rolment from Augustus Cesar, could have no influence but in
the Roman dominions ; but see on Luke ii. 1. Tacitus
informs us, Annal. 1. xv. that as early as the reign of Nero,
the Christians were grown so numerous at Rome, as to excite
the jealousy of the government ; and in other parts they were
in proportion. However, we are under no necessity to re-
strain the phrase to the Roman empire, as previously to the
destruction of Jerusalem, the Gospel was not only preached
in the lesser Asia, and Greece, and Italy, the greatest theatres
of action then in the world ; but was likewise propagated as
far north as Scythia ; as far south as Ethiopia ; as far east as
Parthia and India ; and as far west as Spain and Britain.
On this point Bishop Newton goes on to say, That there is
some probability that the Gospel was preached in the British
nations by St. Simon the apostle ; that there is much greater
probability that it was preached here by St. Paul ; and that
there is an absolute certainty that it was planted here in the
times of the apostles, before the destruction of Jerusalem.
See his Proofs, Dissert, vol. ii. p. 235, 236. edit. 1758. St.
Paul himself speaks, Col. i. 6, 23. of the Gospel's being come
into all the world, and preached to every creature
under heaven. And in his Epistle to the Romans, chap. x. 18.
very elegantly applies to the lights of the church, what the
Psalmist said of the lights of heaven, Their sound went into ki^
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A. D. 29.
An. Olymp.
ecu. i.
(e whoso readeth, let him understand :)
16 Then let them which be in Judea
flee into the mountains :
17 Let him which is on the house-top not come
down to take any thing out of his house :
<= Mark 13 14. Luke 21. 20 A Dan. 9. 27. & 12. 11. e Dan. 9. 23, 25.
the earth, and their words unto the end of the world.
What but the wisdom of God could foretell this 1 and what but
the power of God could accomplish it?
Then shall the end come.] When this general publication
of the Gospel shall have taken place, then a period shall be
put to the whole Jewish economy, by the utter destruction
of their city and temple.
Verse 15. The abomination of desolation, spoken of by Da-
niel] This abomination of desolation, St. Luke (chap. xxi.
20, 21.) refers to the Roman army; and this abomination
standing in the holy place, is the Roman army besieging Jeru-
salem ; this, our Lord says, is what was spoken of by Daniel
the prophet, in the ninth and eleventh chapters of his pro-
phecy ; and so let every one who reads these prophecies un-
derstand them ; and in reference to this very event, they are
understood by the Rabbins. The Roman army is called an
abomination for its ensigns and images, which were so to the
Jews. Josephus says (War, b. vi. c. 6.) the Romans brought
their ensigns into the temple, and placed them over against
the eastern gate, and sacrificed to them there. The Roman
army is therefore fitly called the abomination, and the abomi-
nation which maketh desolate, as it was to desolate and lay
waste Jerusalem : and this army besieging Jersusalem, is
called by St. Mark, chap. xiii. 14. standing where it ought
not, that is, as in the text here, the holy place ; as not only
the city, but a considerable compass of ground about it was
deemed holy, and consequently no profane persons should
stand on it.
Verse 16. Then let them which be in Judea flee into the
mountains] This counsel was remembered, and wisely fol-
lowed by the Christians afterward. Eusebius and Epiphanius
say, that at this juncture, after Cestius Gallus had raised the
siege, and Vespasian was approaching with his army, all who
believed in Christ left Jerusalem and fled to Pella, and other
places beyond the river Jordan ; and so they all marvellously
escaped the general shipwreck of their country ; not one of
them perished. See on ver. 13.
Verse 17. Let him which is on the house-top] The houses
of the Jews, as well as those of the ancient Greeks and Ro-
mans, were flat-roofed, and had stairs on the outside, by
which persons might ascend and descend without coming
into the house. In the eastern walled cities, these flat-roofed
houses usually formed continued terraces from one end of
Directions how to
18 Neither let him which is in the
field return back to take his clothes.
19 And a wo unto them that are with
child, and to them that give suck in those days !
20 But pray ye that your flight be not in
A. M. 4033
A. D. 29.
An. Olymp.
ecu. 1.
CHAP. XXIV. escape from Jerusalem
the winter, neither on the sabbath-
> Luke 23. 29.
the city to the other ; which terraces terminated at the gates.
He therefore who is walking on the house-top, let him not
come down to take any thing out of his house ; but let him in-
stantly pursue his course along the tops of the houses, and
escape out at the city gate as fast as he can.
Any thing] Instead of t<, any thing, we should read rx, the
things ; which reading is supported by all the best MSS., Ver-
sions, and Fathers.
Verse 18. Neither let him which is in the field return back]
Because when once the army of the Romans sits down before
the city, there shall be no more any possibility of escape, as
they shall never remove till Jerusalem be destroyed.
Verse 19. A'id wo unto them ;alas ! for them) that are with
child, &c] For such persons are not in a condition to make
their escape ; neither can they bear the miseries of the siege.
Josephus says the houses were full of women and children that
perished by the famine ; and that the mothers snatched the
food even out of their own children's mouths. See War. b. v.
c. 10. But he relates a more horrid story than this, of one
Mary, the daughter of Eliezar, illustrious for her family and
riches, who being stripped and plundered of all her goods and
provisions by the soldiers, in hunger, rage, and despair, killed
and boiled her own sucking child, and had eaten one-half of
him before it was discovered. This shocking story is told
War, book vi c. 3. with several circumstances of aggravation.
Verse 20. But pray ye that your flight be not in the winter]
For the hardness of the season, the badness of the roads, the
shortness of the days, and the length of the nights, will all be
great impediments to your flight. Rabbi Tanchum observes,
" that the favour of God was particularly manifested in the
destruction of the first temple, in not obliging the Jews to go
out in the winter, but in the summer.'''' See the place in
Light foot.
Neither on the sabbath-day] That you may not raise the in-
dignation of the Jews by travelling on that day, and so
suffer that death out of the city, which you had endeavoured
to escape from within. Besides, on the sabbath-days, the
Jews not only kept within doors, but the gates of all the cities
and towns in every place were kept shut and barred, so that
if their flight should be on a sabbath, they could not espect ad-
mission into any place of security in the land.
Our Lord had ordered his followers to make their escape
from Jerusalem when they should see it encompassed with
armies : but how could this be done ? God took care to
A. M. 4031.
A. D. 29.
An. Olymf.
CC11. 1.
day.
21 For b then shall be great tribula-
tion, such as was not since the bep-inninp- of the
world to this time, no, nor ever shall be.
" Dan. 9. 26. & 12. 1. Joe! 2. 2.
provide amply for this. In the twelfth year of Nero, Cestius
Gallus, the president of Syria, came against Jerusalem with
a powerful army. He might, says Josephus, War, book ii.
c. 19. have assaulted and taken the city, and thereby put an
end to the war; but without any just reason, and contrary
to the expectation of all, he raised the siege and departed.
Josephus remarks, that after Cestius Gallus had raised the siege,
" many of the principal Jewish people, noXXot ™> nrityxvuv
Uu^ectav, forsook the city as men do a sinking ship." Ves-
pnsian was deputed in the room of Cestius Gallus, who having
subdued all the country, prepared to besiege Jerusalem, and
invested it on every side. But the news of Nero's death, and
soon after, that of Galba, and the disturbances that followed,
and the civil wars between Otho and Vitellius, held Ves-
pasian and his son Titus in suspense. Thus the city was
not actually besieged in form, till after Vespasian was con-
firmed in the empire, and Titus was appointed to command
the forces in Judea. It was in those incidental delays, that
the Christians, and indeed several others, provided for their
own safety by flight. In Luke xix. 43. our Lord says of
Jerusalem, thine enemies shall cast a trench about thee, and
compass thee round, and keep thee in on every side. Accord-
ingly, Titus, having made several assaults without success,
resolved to surround the city with a wall, which was, with
incredible speed, completed in three days ! The wall was
thirty-nine furlongs in length, and was strengthened with
thirteen forts at proper distances, so that all hope of safety
was cut off; none could make his escape from the city, and
no provisions could be brought into it. See Josephus, War,
book v. c. 12.
Verse 21. For then shall be great tribulation] No history
can furnish us with a parallel to the calamities and miseries
of the Jew6 : rapine, murder, famine, and pestilence within,
fire and sword, and all the horrors of war without. Our
Lord wept at the foresight of these calamities ; and it is al-
most impossible for any humane person to read the relation of
them in Josephus without weeping also. St. Luke chap. xsi.
22. calls these the days of vengeance, that all things which were
written might be fulfilled. I. These were the days in which
all the calamities, predicted by Moses, Joel, Daniel, and other
prophets, as well as those predicted by our Saviour, met in
one common centre, and were fulfilled in the most terrible
manner on that generation. 2. These were the days of ven-
geance in another sense, as if God's judgments had certain
F f2
False Christs to arise before
ST. MATTHEW.
the destruction of Jerusalem.
a.m. 4033. 22 And except those days should be
A. D. 29.
An.'oiymp. shortened, there should no flesh be
saved : a but for the elect's sake those
days shall be shortened.
23 b Then if any man shall say unto you, Lo,
here is Christ, or there ; believe it not.
24 For c there shall arise false Christs, and
Msa. 65. 8, 9. Zech. 14. 2, 3.-
<= Deut. 13. 1. Ver. 5, II.
— b Mark 13. 21. Luke 17. 23 & 21.
2 Thess. 2. 9, 10, 11. Rev. 13. 13.
periods and revolutions : for it is remarkable that the temple
was burnt by the Romans on the same month, and on the same
day of the month, on which it had been burned by the Baby-
lonians. See Josephus, War, book vi. c. 4.
Verse 22. Except those days should be shortened] Josephus
computes the number of those who perished in the siege at
eleven hundred thousand, besides those who were slain in other
places, War, book vi. c 9. ; and if the Romans had gone on de-
stroying in this manner, the whole nation of the Jews would
in a short time have been entirely extirpated : but for the
sake of the elect, the Jews, that they might not be utterly de-
stroyed, and for the Christians particularly, the days were
shortened. These, partly through the fury of the Zealots on
one hand, and the hatred of the Romans on the other; and
partly through the difficulty of subsisting in the mountains,
without houses or provisions, would in all probability have been
all destroyed, either by the sword or famine, if the days had not
been shortened. The besieged themselves helped to shorten
those days by their divisions and mutual slaughters ; and by fa-
tally deserting their strong holds, where they never could have
been subdued, but by famine alone. So well fortified was Jeru-
salem, and so well provided to stand a siege, that the enemy
■without could not have prevailed, had it not been for the fac-
tions and seditions within. When Titus was viewing the fortifi-
cations after the taking of the city, he could not help ascribing
his success to God. " We have fought," said he, " with God on
our side ; and it is God who pulled the Jews out of these strong
holds, for what could machines, or the hands of men avail against
such towers as these ?" War, book vi. c. 9.
Verse 23. Then if any man shall say unto you, Lo, here is
Christ] Our Lord had cautioned his disciples against false
Christs and prophets before, ver. 11. ; but he seems here to
intimate that there would be especial need to attend to this
caution about the time of the siege. And in fact many such
impostors did arise about that time, promising deliverance
from God ; and the lower the Jews were reduced, the more
disposed they were to listen to such deceivers. Like a man
drowning, they were willing to catch even at a straw, while
there was any prospect of being saved. But as it was to
little purpose for a man to take upon him the character of
the Christ, without miracles to avouch his divine mission, so
false prophets, and shall show great AAMD4°93'
signs and wonders : insomuch that, d if AncciFT
it were possible, they shall deceive the
very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto you,
hold, he is in the desert; go not forth:
Be-
be-
d John 6. 37. & 10. 28, 29. Rom. 8. 28, 29, 30. 2 Tim. 2. 19.
it was the common artifice of these impostors to show signs
md wonders, <rvp.uct k»i re^xra, ; the very words used by Christ
in this prophecy, and by Josephus in his history: Ant. book
xx. c. 7. Among these, Simon Magus, and Dositheus, men-
tioned before ; and Barcocah, who, St. Jerom says, pre-
tended to vomit flames. And it is certain these and some
others were so dexterous in imitating miraculous works, that
they deceived many, and such were their works, that if the
elect, the chosen persons, the Christians, had not had the fullest
evidence of the truth of Christ's mission and miracles, they
must have been deceived too : but having had these proofs,
they could not possibly be deceived by these impostors. This
is simply the meaning of this place ; and it is truly astonish-
ing that it should be brought as a proof for the doctrine
(whether true or false, is at present out of the question) of the
necessary and eternal perseverance of the saints ! How abundant
the Jews were in magic, divination, sorcery, incantation, &c.
see proved by Dr. Lightfoot on this place.
Verse 25. Behold, I have told you before] That is, I have
forewarned you.
Verse 26. If they shall say unto you, Behold, he is in the desert]
Is it not worthy of remark, that our Lord not only foretold the
appearance of these impostors, but also the manner and cir-
cumstances of their conduct 1 Some he mentions as appearing
in the desert. Josephus says, Ant. b. xx. c. 7. and War, b.
ii. c. 13. That many impostors and cheats persuaded the
people to follow them to the desert, promising to show them
signs and wonders done by the providence of God. An
Egyptian false prophet, mentioned by Josephus, Ant. b. xx.
c. 7. and in the Acts, chap. xxi. 38. led out into the desert
four thousand men who were murderers, but these were all
taken or destroyed by Felix. Another promised salvation
to the people, if they would follow him to the desert, and
he was destroyed by Festus, Ant. b. xx. c. 7. Also one Jo-
nathan, a weaver, persuaded a number to follow him to the
desert, but he was taken and burnt alive by Vespasian. See
War, b. vii. c. 11.
As some conducted their deluded followers to the desert,
so did others to the secret chambers. Josephus mentions a
fnlse prophet, War, b. vi. c. 5. who declared to the people in
the city, that God commanded them to go up into the temple,
A. ML 4033.
A. D 29.
An. Olymp.
CCI1. 1.
The whole land to be
hold, he is in the secret chambers ;
believe it not.
27 a For as the lightning cometh out
of the east, and shineth even unto the west ;
so shall also the coming of the Son of man be.
28 b For wheresoever the carcase is, there will
the eagles be gathered together.
CHAP. XXIV.
Luke 17. 24. b Job 39. 30. Luke 17. 37. « Dan. 7. 11, 12.
and there they should receive the signs of deliverance. A
multitude of men, women, and children, went up according-
ly ; but instead of deliverance, the place was set on fire by
the Romans, and 6,000 perished miserably in the flames, or
in attempting to escape them.
Verse 27. For as the lightning cometh out of the east, and
shineth even unto the west] It is worthy of remark, that our
Lord,- in the most particular manner, points out the very
march of the Roman army : they entered into Judea on the
east, and carried on their conquests westward, as if not
only the extensiveness of the ruin, but the very route which
the army would take, were intended in the comparison of the
lightning issuing from the east, and shining to the west.
Verse 28. For wheresoever the carcase is] Wtoi^x, the dead
carcase. The Jewish nation, which was morally and judi-
cially dead.
There will the eagles] The Roman armies, called so partly
from their strength and fierceness, and partly from the figure
of these animals which was always wrought on their ensigns.
It is remarkable that the Roman fury pursued these wretch-
ed men wheresoever they were found. They were a dead car-
case doomed to be devoured : and the Roman eagles were the
commissioned devourers. See the pitiful account in Jose-
phus, War, b. vii. c. 2, 3, 6, 9, 10, and 11.
Verse 29. Immediately after the tribulation, &c] Comment-
ators generally understand this and what follows, of the end
of the world, and Christ's coming to judgment : but the word
immediately shows that our Lord is not speaking of any dis-
tant event, but of something immediately consequent on cala-
mities already predicted ; and that must be the destruction of
Jerusalem. " The Jewish heaven shall perish, and the sun
and moon of its glory and happiness shall be darkened — brought
to nothing. The sun is the religion of the church; the moon
is the government of the state; and the stars are the judges
and doctors of both. Compare Isai. xiii. 10. Ezek. xxxii. 7.
8, &c." Lightfoot.
In the prophetic language, great commotions upon earth
are often represented under the notion of commotions and
changes in the heavens :
The fall of Babylon is represented by the stars and constel-
suddcnly desolated.
29 c Immediately after the tribula- AAMD4293-
tion of those days, ° shall the sun be Anccn),-V1'p
darkened, and the moon shall not
give her light, and the stars shall fall from
heaven, and the powers of the heavens shall be
shaken :
30 e And then shall appear the sign of the
<l Isai. 13. 10. Ezek. 32. 7. Joel 2. 10, 31. & 3. 15. Amos 5. 20. & 8. 9.
Mark 13. 24. Luke 21. 25. Acts 2. 20. Rev. 6. 12. e Dan. 7. 13.
lations of heaven withdrawing their light ; and the sun and
uioou being darkened. See Isa. xiii. 9, 10.
The destruction of Egypt, by the heaven being covered,
the sun enveloped with a cloud, and the moon withholding
her light. Ezek. xxxii. 7, 8.
The destruction of the Jews, by Antiochus Epiphanes, is re-
presented by casting down some of the host of heaven, and the
stars to the ground. See Dan. viii. 10.
And this very destruction of Jerusalem is represented by
the prophet Joel, chap. ii. 30, 31. by showing wonders in
heaven and in earth — darkening the sun, and turning the moon
into blood. This general mode of describing these judgments
leaves no room to doubt the propriety of its application in the
present case.
The falling of stars, i. e. those meteors which are called
falling stars, by the common people, was deemed an omen of
evil times. The heathens have marked this ;
Scepe etiam Stellas, vento impendente videbis
Praecipites coelo labi, noctisque per umbram
Flammarum longos a tergo albescere tractus.
Virg. Geor. i. ver. 365.
And oft before tempestuous winds arise
The seeming stars fall headlong from the skies,
And shooting through the darkness, gild the night
With sweeping glories, and long trails of light.
Dryden.
Again, the same poet thus sings ;
Sol tibi signa dabit : solem quis dicere falsum
Audeat ? Ille etiam coocos instare tumultus
Scepe monet, fraudemque et operta tumescere bella.
Hie etiam exlincto miseratus Ccesare Romam,
Cum caput obscura nitidum ferrugine texit
Impiaque mternam timuerunt scecuIu noctem.
Ibid. ver. 462.
The sun reveals the secrets of the sky,
And who dares give the source of light the lie}?
The change of empires often he declares,
Fierce tumults, hidden treasons, open wars.
The sign of the Son of
Son of man in heaven : a and then
shall all the tribes of the earth mourn,
b and they shall see the Son of man
coming in the clouds of heaven with power and
great glory.
ST. MATTHEW.
A. M. 4033
A. D. 29.
An. Olymp.
ecu. 1.
a Zech. 12. 12. b Ch. 16. 27. Mark 13. 26. Rev. 1. 7. c Ch. 13. 41.
He first the fate of Cesar did foretell,
And pitied Rome, when Rome in Cesar fell :
In iron clouds conceafd the public light,
And impious mortals found eternal night. Dryden.
Verse 30. Then shall appear the sign of the Son of man]
The plain meaning of this is, that the destruction of Jeru-
salem will be such a remarkable instance of divine vengeance,
such a signal manifestation of Christ's power and glory, that
all the Jewish tribes shall mourn, and many will, in conse-
quence of this manifestation of God, be led to acknowledge
Christ and his religion. By tjjs yus, of the land, in the text,
is evidently meant here, as in several other places, the land of
Judea and its tribes, either its then inhabitants, or the Jewish
people wherever found.
Verse 31. He shall send his angels] Taws ayytXavs, his mes-
sengers, the apostles, and their successors in the Christian mi-
nistry.
With a great sound of a trumpet] Or. a loud- sounding trum-
pet— the earnest affectionate call of the Gospel of peace, life,
and salvation.
Shall gather together his elect] The Gentiles, who were now
chosen or elected, in place of the rebellious obstinate Jews.
according to our Lord's prediction, Matt. viii. 11, 12. and
Luke xiii. 28, 29. For the children of the kingdom (the Jews,
who were born with a legal right to it, but had now finally
forfeited that right by their iniquities) should be thrust out.
It is worth serious observation, that the Christian religion
spread and prevailed mightily after this period : and nothing
contributed more to the success of the Gospel, than the de-
struction-of Jerusalem happening in the very time and manner,
and with the very circumstances so particularly foretold by
our Lord. It was after this period that the kingdom of Christ
began, and his reign was established in almost every part of
the world.
To St. Matthew's account, St. Luke adds, chap. xxi. 24.
They shall fall by the edge of the sword, and shall be led away
captive into all nations ; and Jerusalem shall be trodden down
by the Gentiles, till the times of the Gentiles be fulfilled. The
number of those who fell by the sword was very great. Ele-
ven hundred thousand perished during the siege. Many
were slain at other places, and at other times. By the com-
mand of Florus, the first author of the war, there were slain
at Jerusalem 3,600, Jos. War, b. ii. c. 14. By the inhabit-
ants of Cesarea, above 20,000. At Scythopolis, above 13,000
man to appear in heaven
31 c And he shall send his anp-els
d with a great sound of a trumpet, and
they shall gather together his elect
from the four winds, from one end of heaven to the
other.
A. M. 4033.
A. D. 29.
An Olymp.
CCII. 1.
1 Cor. 15. 52. 1 Thes. 4. 16 d Or, with a trumpet and a great voice.
At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria,
50,000. At Joppa, when taken by Cestius Gallus, 8,400.
In a mountain called Asamon, near Sepporis, above 2,000. At
Damascus, 10,000. In a battle with the Romans at Ascalon,
10,000. In an ambuscade near the same place, 8,000. At
Japha, 15,000. Of the Samaritans on mount Gerizim.,
11,600. At Jotapa, 40,000. At Joppa, when taken by Ves-
pasian, 4,200. At Tarichea, 6,500. And after the city was
taken, 1,200. At Gamala, 4,000, besides 5,000 who threw
themselves down a precipice. Of those who fled with John
of Gischala, 6,000. Of the Gadarenes, 16,000 slain, besides
countless multitudes drowned. In the village of Idumea, above
10,000 slain. At Gerasa, 1,000. At Machcerus, 1,700. In
the wood of Jardes, 3,000. In the castle' of Masada, 960.
In Cyrene, by Catullus the governor, 3,000. Besides these,
many of every age, sex, and condition, were slain in the war,
who are not reckoned ; but of those who are reckoned, the
number amounts to upwards of 1,357,660, which would have
appeared incredible, if their own historian had not so parti-
cularly enumerated them. See Josephus, War, book ii. c. 18,
20. book iii. c. 2, 7, 8, 9. book iv. c. 1, 2, 7, 8, 9. book vii.
c. 6, 9, 11. and Bp. Newton, vol. ii. p. 288—290.
Many also were led away captives into all nations. There
were taken at Japa 2, 130, At Jotapha, 1,200. At Tarichea,
6,000 chosen young men, who were sent to Nero ; others
sold to the number of 30,400, besides those who were given
to Agrippa. Of the Gadarenes were taken 2,200. In Idumea
above 1,000. Many besides these were taken in Jerusalem,
so that, as Josephus says, the number of the captives taken
in the whole war, amounted to 97,000. Those above seventeen
years of age, were sent to the works in Egypt, but most were
distributed through the Roman provinces, to be destroyed in
their theatres by the sword, and by the wild beasts ; and those
under seventeen years of age were sold for slaves. Eleven
thousand in one place perished for want. At Cesarea, Titus,
like a thorough- paced infernal savage, murdered 2,500 Jews
in honour of his brother's birth-day : and a greater number
at Beryius in honour of his father's. See Josephus, War, b.
vii. c. 3. s. 1. Some he caused to kill each other : some were
thrown to the wild beasts ; and others burnt alive. And all
this was done by a man who was styled The darling of mankind!
Thiis were the Jews miserably tormented, and distributed
over the Roman provinces ; and continue to be distressed
and dispersed over all the nations of the world to the pre-
The parable by which these
a. m. 4033. 32 f Now learn a a parable of the
An. oiymp. fig-tree ; When his branch is yet ten-
der, and putteth forth leaves, ye know
that summer is nigh.
33 So likewise ye, when ye shall see all these
CHAP. XXIV.
» Luke 21. 29.-
-b James 5. 9.
sent day. Jerusalem also was, according to the prediction of
our Lord, to be trodden down by the Gentiles. Accordingly it
has never since been in the possession of the Jews. It was
first in subjection to the Romans, afterward to the Saracens,
then to the Franks, after to the Mamalukes, and now to the
Turks. Thus has the prophecy of Christ been mo6t literally
and terribly fulfilled, on a people who are still preserved as
continued monuments of the truth of our Lord's prediction,
and of the truth of the Christian religion. See more in Bp.
Newton's Dissert, vol ii. p. 291, &,c
Verse 32. Learn a parable of the Jig-tree'] That is, These
signs which I have given you will be as infallible a proof of
the approaching ruin of the Jewish state, as the budding of the
trees is a proof of the coming summer.
Verse 34. This generation shall not pass] H yatx- ocvrti, this
race ; i. e. the Jews shall not cease from being a distinct peo-
ple, till all the counsels of God relative to them and the Gen-
tiles be fulfilled. Some translate ?j yevest cturti, this generation,
meaning the persons who were then living, that they should
not die before these signs, &c. took place : but though this
was true, as to the calamities that fell upon the Jews and the
destruction of their government, temple, &c. yet as our Lord
mentions Jerusalem's continuing to be under the power of the
Gentiles, till the fulnooo of the u entiles should come in, i. e.
till all the nations of the world should receive the Gospel of
Chrisl, after which the Jews themselves should be converted
unto God, Rom. xi. 25, &c. I think it more proper not to
restrain its meaning to the few years which preceded the de-
struction of Jerusalem ; but to understand it of the care taken
by divine providence, to preserve them as a distinct people,
and yet to keep them out of their own land, and from their
temple service. See on Mark xiii. 30. But still it is literally
true in reference to the destruction of Jerusalem. John pro-
bably lived to see these things come to pass ; compare Matt.
xvi. 28. with John xxi. 22. and there were some Rabbins
alive at the time when Christ spoke these words, who lived till
the city was destroyed, viz. Rabban Simeon, who perished with
the city ; R. Jochanan ben Zaccai, who outlived it ; R. Za-
doch, R. Ismael, and others. See Lightfoot-
The war began, as Josephus says, Ant. b. xx. c. 1 1. s. 1.
in the second year of the government of Gessius Florus, who
succeeded Albinus, successor of Porcius Festus, mentioned
Acts xxiv. 27. in the month of May, in the twelfth year of
things were represented.
things, know that b it is c near, even at AA^ 1j|p
the doors.
34 Verily I say unto you, d'Tbi
An. Olymp.
CCU. 1.
s ge-
neration shall not pass, till all these things be
fulfilled.
c Or, he. d Ch. 16. 28. & 23. 36. Mark 13. 30. Luke 21. 32.
Nero, and the seventeenth of Agrippa, mentioned Acts xxv,
and xxvi. that is, in May, A. D. 66.
The temple was burnt August 10, A. D. 70. the same dav
and month on which it had been burnt by the king of Baby-
lon : Josephus, Ant. b. xx. c. 1 1 . s. 8.
The city was taken September 8, in the second year of the
reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10.
That was the end of the siege of Jerusalem, which began,
as Josephus several times observes, about the fourteenth dav
of the month JVisan, or our April. See War, b. v. c. 3. s. 1 .
c. 13. s. 7. b. vi. c. 9. s. 3.
Dr. Lardner farther remarks, There is also an ancient in-
scription to the honour of Titus, " who, by his father's di-
rections and counsels, had subdued the Jewish nation and de-
stroyed Jerusalem, which had never been destroyed by any
generals, kings, or people before." The inscription may be
seen in Gruter, vol. i. p. 244. It is as follows :
Imp. Tito. CjEsarI. DIvI. VespasianI. F
Vespasiano. Aug. Pontifici. Maximo
Trib. Pot. X. Imp. XVII. Cos. Kill. P. P
Pnimcin. Suo. 5. P> Q,. R
Quod. Pr.eceptis. Patris. CunsiliIsque. et
AuspiciIs. Gentem. JuDjEORUM. domuit. et
Urbem. Hierosolymam. Omnibus, ante, se
Ducibus. Regibus. Gentibusque. aut. frustra
PeTITAM. AUT. OMNINO. INTENTATAM. DEiEVIT
For this complete conquest of Jerusalem, Titus had a tri-
umphal arch erected to his honour, which still exists. It
stands on the Via Sacra, leading from the Forum to the
Amphitheatre. On it are represented the spoils of the temple
of God, such as the golden table of the show-bread, the golden
candlestick with its seven branches, the ark of the covenant,
the two golden trumpets, &c. &c. for a particular account see
the note on Exod. xxv. 31. On this arch, a correct model of
which, taken on the spot, now stands before me, is the follow-
ing inscription :
Senatus
popwlusque romanus
DIvo Tito. DIvI Vespasiani. F
Vespasiano Augusto
" The Senate and People of Rome, to the Divine Titus son of
the Divine Vespasian: and to Vespasian the Emperor.''''
ST. MATTHEW.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. 1.
The careless state of the people
35 a Heaven and earth shall pass
away, but my words shall not pass
away.
36 IT b But of that day and hour knoweth no
man, no, not the angels of heaven, c but my Father
only.
37 But as the days of Noe were, so shall also the
coming of the Son of man be.
38 d For as in the days that were before the
flood, they were eating and drinking, marrying
and giving in marriage, until the day that Noe en-
tered into the ark,
39 And knew not until the flood came, and took
them all away : so shall also the coming of the Son
of man be.
aPs. 102. 26. Isai. 51. 6. Jer. 31. 35, 36. Ch. 5. 18. Mark 13. 31.
Luke 21. 33. Hebr. 1. 11. b Mark 13. 32. Acts 1. 7. 1 Thess. 5. 2.
2 Pet. 3. 10. «= Zech. 14. 7. * Gen. 6. 3, 4, 5. & 7. 5. Luke 17. 26.
1 Pet. 3. 20.
On this occasion, a medal was struck with the following in-
scription round a laureated head of the emperor : — IMP.erator
J.ulius CAS. ar VF.SP. asianus AUG.ustus. Y.ontifex Wl.aximus,
TR.ibunitia P.otcslate P.ater P.atrice CO.nS.ul VIII. — On the
obverse, are represented a paZw-tree, the emblem of the land
of Judea : the emperor with a trophy standing on the left ; Ju-
dea under the figure nf a distressed woman, sitting at the foot of
the tree weeping, with her head bo-nrCa rlnivn, supported by
her left hand, with the legend JUDAEA CAP 1 A. O.cnatus
C.onsulatus. at the bottom. This is not only an extraordinary
fulfilment of our Lord's prediction, but a literal accomplish-
ment of a prophecy delivered about 800 years before, Isai.
iii. 26. And she, desolate, shall sit upon the ground.
Verse 3G But of that day and hour] ilpa. here is translated
season by many eminent critics, and is used in this sense by
both sacred and profane authors. As the day was not known j
in which Jerusalem should be invested by the Romans, there-
fore our Lord advised his disciples to pray that it might not
be on a sabbath; and as the season was not known, therefore
they were to pray that it might not be in the winter ; ver 20.
See on Mark xiii. 32.
Verses 37, 38. As the days of Noah — they were eating and
drinking] That is, they spent their time in rapine, luxury, and
riot. The design of these verses seems to be, that the deso-
lation should be as general, as it should be unexpected.
Verse 39. And knew not] They considered not — did not lay
Noah's warning to heart, till it was too late to profit by it :
so shall it be — and so it was in this coming of the Son of
man.
Verses 40, 41. Then shall tzvo men — two women — one shall
at this advent of Christ.
40 e Then shall two be in the field ; A-™-*x®-
' A. D. 29.
the one shall be taken and the other AnCci[T'
left. —
41 Two women shall be grinding at the mill ; the
one shall be taken, and the other left.
42 IT f Watch therefore: for ye know not what
hour your Lord doth come.
43 s But know this, that if the goodman of
the house had known in what watch the thief
would come, he would have watched, and
would not have suffered his house to be broken
up.
44 h Therefore be ye also ready; for in such an
hour as ye think not, the Son of man cometh.
45 ■ Who then is a faithful and wise servant,
<= Lute 17. 34, &c- f Ch. 25. 13. Mark 13. 33, &c. Luke 21. 36.
s Luke 12. 39. 1 Thess. 5. 2. 2 Pet. 3. 10. Rev 3. 3. & 16. 15. >> Ch.
25. 13. 1 Thess. 5. 6 ' Luke 12. 42. Acts 20. 28, 1 Cor. 4. 2. Hebr.
3. 5.
be taken, and the other left.] The meaning seems to be, that
so general should these calamities be, that no two persons,
wheresoever found, or about whatsoever employed, should be
both able to effect their escape : and, that captivity and the
sword should have a complete triumph over this unhappy
people.
Two women shall be grinding] Women alone are still em-
ployed in grinding the corn in the east; and it is only when
despatch is required, or the uppermost millstone is heavy, that
a second woman is added. See Wakefield, and Harmer, Obs.
vol. i. 253. That they were fbriirerlj thus employed, see
Exod. xi. 5. and the note there. See also Isai. xlvii. 2.
Verse 4-2. Watch therefore] Be always on your guard, that
you may not be taken unawares, and that you may be proper-
ly prepared to meet God in the way either of judgment or mer-
cy, whensoever he may come. This advice the followers of
Christ took, and therefore they escaped ; the miserable Jew6
rejected it, and were destroyed. Let us learn wisdom by the
things, which they suffered.
Verse 43. If the goodman of the house had known] " As a
master of a family, who expected a thief at any time of the
night, would take care to be awake, and ready to protect his
house ; so do ye, who know that the Son of man will come.
Though the day and hour be uncertain, continue always in a
state of watchfulness, that he may not come upon you un-
awares." Wakefield.
Verse 45. Who then is a faithful and wise servant] AH
should live in the same expectation of the coming of Christ,
which a servant has with respect to the return of his master,
who, in departing for a season, left the management of his
The parable of the CHAP
AaRd42°93' whom his lord hath made ruler over
An^oiymp. fjjs household, to give them meat in
due season r
46 a Blessed is that servant, whom his lord,
when he cometh, shall find so doing.
47 Verily I say unto you, That b he shall make
him ruler over all his goods.
48 But, and if that evil servant shall say in his
heart, My lord delayeth his coming;
* Rev. 16. 15. — -b Ch. 25. 21, 23. Luke 22. 29.
affairs to him ; and of which management he is to give an ex-
act account on his master's return.
Here is an abstract of the duties of a minister of Christ.
1. He is appointed not by himself, but by the vocation and
mission of his master. 2.. He must look on himself not as the
master of the family, but as the servant. 3. He must be scru-
pulously faithful and exact, in fulfilling the commands of his
master. 4. His fidelity must be ever accompanied by wisdom
and prudence. 5. He must give the domestics — the sacred
family, their food ; and this food must be such as to afford
them true nourishment. And 6. This must be done in its season.
There are certain portions of the bread of life, which lose
their effect by being administered out of proper season, or to
improper persons.
Verse 46. Blessed is that servant] His blessedness consists
in his master's approbation.
Verse 47. He shall make him ruler over all his goods.'] O
heavenly privilege of a faithul minister of Christ! He shall
receive from God a power to dispense all the blessings of the
New Covenant; and his word shall ever be accompanied with
the demonstration of the Holy Ghost to the hearts of all that
hear it. Much of a preacher's usefulness may be lost by his
unfaithfulness.
Verse 48. But, and if that evil servant] Here are three cha-
racters of a bad minister. 1. He has little or no faith in the
speedy coming of Christ, either to punish for wickedness, or to
pardon and sanctify those who believe. It may be, he does
not outwardly profess this, but he says it in his heart, and God
searches his heart, and knows that he professes to teach what
he does not believe. 2. He governs with an absolute domi-
nion, oppressing his colleagues, and doing violence to the fol-
lowers of Christ. And shall begin to smite, &c. 3. He leads
an irregular life — does not love the company of the children
of God, but eats and drinks with the drunkards, preferring the
tables of the great and the rich, whose god is their belly, and
thus feeds himself without fear. Great God! save thine in-
heritance from being ravaged by such wolves !
Verse 50. The lord of that servant] Here are three punish-
ments which answer to the three characteristics of the bad mi-
evil and oppressive servant.
gm to smite his fel-
to eat and drink
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
XXIV.
49 And shall be
low-servants, and
with the drunken ;
50 The lord of that servant shall come in a
day when he looketh not for him, and in an hour
that he is not aware of,
51 And shall c cut him asunder, and appoint
/m/i his portion with the hypocrites: d there shall
be weeping and gnashing of teeth.
c Or, cut him off: a Ch. 8. 12. & 25. 30.
nister. 1. A sudden death, and the weight of God's judg-
ments falling upon him, without a moment to avert it ; this
answers to his infidelity and forgeifulness. He shall come in a
day in which he looketh not for him. 2. A separation from the
communion of saints, and from all the gifts which he has
abused : this answers to the abuse of his authority in the
church of Christ. 3. He shall have tears and eternal pains in
company with all such hypocrites as himself: and this answers
to his voluptuous life, pampering the flesh at the expense of
the soul.
Verse 51. Cut him asunder] This refers to an ancient mode
of punishment used in several countries. Isaiah is reported
to have been sawed asunder. That it was an ancient mode
of punishment is evident from what Herodotus says ; that Sa-
bacus, king of Ethiopia, had a vision, in which he was com-
manded ptrovs ^mrtc^iiv, to cut in two all the Egyptian priests,
lib. ii. And in lib. vii. where Xerxes ordered one of the sons
of Pythius ft£5-ev ^ixTctpuv, to be cut in two, and one half placed
on each side of the way, that his army might pass through
between them. See Raphelius also in his notes from Hero-
dotus and Polybius. This kind of punishment was used among
the Persians ; see Dan. ii. 5. iii. 29. Story of Susannah, ver.
55, 59. See also 2 Sam. xii. 31. and 1 Chron. xx. 3. It may
also have reference to that mode of punishment, in which the
different members were chopped off seriatim, first the feet,
then the hands, next the legs, then the arms, and lastly the
head. This mode of punishment is still in use among the
Chinese.
The Reader has no doubt observed in the preceding chapter,
a series of the most striking and solemn predictions, fulfilled
in the most literal, awful, and dreadful manner. Christ has
foretold the ruin of the Jewish people, and the destruction of
their polity ; and in such a circumstantial manner, as none
else could do, but He, under whose eye are all events, and
in whose hands are the government and direction of all things.
Indeed he rather declared what he would do, than predicted
what shoidd come to pass. And the fulfilment has been as cir-
cumstantial as the prediction. Does it not appear that the
G g
J
Reflections on the literal fulfilment
ST. MATTHEW.
■predicted point was so literally referred to by the occurring
fact, by which it was to have its accomplishment, as to leave
no room to doubt the truth of the prediction, or the certainty
of the event by which it was fulfilled? Thus the wisdom of
God, as also his justice and providence, have had a plenary
manifestation.
But this wisdom appears farther, in preserving such a re-
cord of the prediction, and such evidence of its accomplish-
ment, as cannot possibly be doubted. The New Testament,
given by the inspiration of God, and handed down uncor-
rupted from father to son, by both friends and enemies, per-
fect in its credibility and truth, inexpugnable in its evidences,
and astonishingly circumstantial in details of future occur-
rences, which the wisdom of God alone could foreknow — that
New Testament is the record of these predictions. The his-
tory of the Romans, written by so many hands ; the history
of the Jews, written by one of themselves; triumphal arches,
coins, medals, and public monuments of different kinds, are
the evidence by which the fulfilment of the record is demon-
strated. Add to this the preservation of the Jewish people ;
a people scattered through all nations, yet subsisting as a dis-
tinct body, without temple, sacrifices, or political government ;
and who, while they attempt to suppress the truth, yet reluc-
tantly stand forth as an unimpeachable collateral evidence, that
of the preceding prophecies.
the solemn record, already alluded to, is strictly and literally
true ! Who that has ever consulted the Roman historians
of the reigns of Vespasian and Titus; the history of Josephus,
and the 24th chapter of St. Matthew's Gospel, and who knows
any thing of the present state of the Jews over the face of
the earth, or even of those who sojourn in England, can doubt
for a moment the truth of this Gospel, or the infinite and all-
comprehensive knowledge of Him who is its author ! Here
then is one portion of Divine Revelation that is incontrover-
tibly and absolutely proved to be the truth of God. Reader !
if He, who, while he predicted the ruin of this disobedient
and refractory people, wept over their city and its inhabit-
ants, has so minutely fulfilled the threatenings of his justice
on the unbelieving and disobedient, will he not as circumstan-
tially fulfil the promises of his grace to all them that believe ?
The existence of his revelation, the continuance of a Chris-
tian church upon earth, the certainty that there is one indivi-
dual saved from his sins by the grace of the Gospel, and
walking worthy of his vocation, are continued proofs and
evidences that he is still the same ; that he will fulfil every
jot and tittle of that word on which he has caused thee to trust ;
and save to the uttermost all that come unto the Father
by Him. The word of the Lord endureth for ever : and they
who trust in Him shall never be confounded.
CHAPTER XXV.
The parable of the ten virgins, five of whom were wise, and five foolish, I — 12. The necessity of being constantly
prepared to appear before God, 13. The parable of the talents, 14 — 30. The manner in which God shall deal
with the righteous and the wicked in the judgment of the great day, 31 — 46
A. M. 4033.
A. D. 29.
An. Olymp.
CC1I. 1.
HEN shall the kingdom of hea-
ven be likened unto ten a virgins,
* Lev. 21. 14. Psal. 45. 9—11. 2Cor. 11. 2. Rev. 14. 5.
— : I- i ■ =
NOTES ON CH.4P. XXV.
Verse 1. Then shall the kingdom of heaven] The state of Jews
and professing Christians — or the state of the visible church at
the time of the destruction of Jerusalem, and in the day of
judgment : for the parable appears to relate to both those
periods. And particularly at the lime in which Christ shall
come to judge the world, it shall appear what kind of recep-
tion his Gospel has met with. This parable, or something very
like it, is found in the Jewish records : so in a treatise entitled
Reshfth chocmah, the beginning of wisdom, we read thus :
" Our wise men of blessed memory say, Repent whilst thou
hast strength to do it, whilst thy lamp burns, and thy oil is
not extinguished : for if thy lamp be gone out, thy oil will pro-
fit thee nothing." Our doctors add in Meduash : " The
feoly blessed God said to Israel, My sons, repent whilst the
which took their lamps, and went forth
to meet b the bridegroom.
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» Ephes. 5. 29, 30. Rev. 19. 7. & 21. 2, 9.
gates of repentance stand open ; for I receive a gift at pre-
sent, but when I shall sit in judgment in the age to come, I
will receive none." Another parable mentioned by Kimchi
on Isai lxv. 13. " Rabbi Yuchanan, the son of Zachai, spoke
a parable concerning a king, who invited his servants, but set
them no time to come : the prudent and wary among them
adorned themselves, and standing at the door of the king's
house, said, Is any thing wanting in the house of the king ?
(i. e. Is there any work to be done ?) But the foolish ones
that were among them went away, and working said, When
shall the feast be in which there is no labour ? Suddenly the
king sought out his servants : those who were adorned entered
in, and they who were still polluted entered in also. The
king was glad when he met the prudent, but he was angry
when he met the foolish: he said, Let the prudent sit down
The parable of the ten
CHAP. XXV.
'wise and foolish virgins.
AAMi1»3' 2 a ^nc* ^ve °^ t*iem were w*se' anc*
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five were foolish
3 They that were foolish took their
lamps, and took no oil with them :
4 But the wise took oil in their vessels with
their lamps.
5 While the bridegroom tarried, b they all
slumbered and slept.
a Ch. 13. 47. & 22. 10. b 1 Thess. b. 6.
and eat— let the others stand and look cm." Rahbi Eliezer
said, " Turn to God one day before your death." His dis-
ciples said, " How can a man know the day of his death?"
He answered them, " Therefore you should turn to God to-
day, perhaps you may die to-morrow ; thus every day will be
employed in returning." See Kimchi in Isa. Ixv. 13.
Virgins] Denoting the purity of the Christian doctrine
and character. In this parable, the bridegroom is generally
understood to mean Jesus Christ. The feast, that state of
felicity to which he has promised to raise his genuine follow-
ers. The wise or prudent, and foolish virgins, those who truly
enjoy, and those who only profess the purity and holiness of
his religion. The oil, the grace and salvation of God, or that
faith which works by love. The vessel, the heart in which
this oil is contained. The lamp, the profession of enjoying
the burning and shining light of the Gospel of Christ. Going
forth, the whole of their sojourning upon earth.
Verse 2. Five of them were wise] Or provident, (pgoviftei —
they took care to make a proper provision beforehand, and
left nothing to be done in the last moment.
Five were foolish.] Maget, which might be translated care-
less, is generally rendered foolish ; but this does not agree
so well with pgoviftot, provident or prudent, in the first clause,
which is the proper meaning of the word. M&if»s, in the
Etymologicon, is thus defined — W o^Z to Ssov, he who sees not
what is proper or necessary. These did not see that it was ne-
cessary to have oil in their vessels (the salvation of God in
their souls) as well as a burning lamp of religious profession,
ver. 3, 4.
Verse 4. Took oil in their vessels] They not only had a
sufficiency of oil in their lamps, but they carried a vessel with
oil to recruit their lamps, when it should be found expedient.
This the foolish or improvident neglected to do : hence, when
the oil that was in their lamps burned out, they had none to
pour into the lamp to maintain the flame.
Verse 5. The bridegroom tarried] The coming of the bride-
groom to an individual may imply his death : his coming to the
world — the final judgment. The delay — the time from a man's
birth till his death in the first case : in the second, the time
from the beginning to the end of the world
6 And at midnight c there was a cry AA^ i"33,
made, Behold, the bridegroom com- A"; °iymP'
ecu. i.
eth ; go ye out to meet him.
7 Then all those virgins arose, and ll trimmed
their lamps.
8 And the foolish said unto the wise, Give us of
your oil; for our lamps are "gone out.
9 But the wise answered, saying, Not so ; lest
c Ch. 24. 31. 1 Thess. 4. 1G. d Luke 12. 35. e Or, going out.
Slumbered and slept] Or, ivvrx%otv xat eKct3-evd't>v,they became
drowsy and fell asleep. As sleep is frequently used in the
Sacred Writings for death, so drowsiness, which precedes sleep,
may be considered as pointing out the decays of the consti-
tution, and the sicknesses which precede death. The other
explanations which are given of this place must be unsatis-
factory to every man who is not warped by some point in his
creed, which must be supported at every expense. Careless-
ness disposed them to drowsiness, drowsiness to sleep, deep
sleep which rendered them as unconscious of their danger,
as they were before inattentive to their duty. The Anglo-
Saxon has hit the meaning of the original well — ]>a hnappuboa
hig ealle *■] plepun ; of which my old MS. Bible gives a literal
version in the English of the 14th century, fuCjSOUje — alfc
uappeuen anD g'leptpn.
Verse 6. At 7nidnight there was a cry] The Jewish wed-
dings were generally celebrated in the night ; yet they usually
began at the rising of the evening star : but in this case, there
was a more than ordinary delay.
Behold, the bridegroom cometh] What an awful thing to be
summoned to appear before the Judge of quick and dead !
The following is an affecting relation, and fas est ab hoste do-
ceri. " When Rabbi Jochanan ben Zachai was sick, his dis-
ciples came to visit him ; and when he saw them, he began
to weep. They say to him, Rabbi ! the light of Israel, the
right hand pillar, the strong hammer, wherefore dost thou
weep ? He answered them, If they were carrying me before
a king of flesh and blood, who is here to-day, and to-morrow
in the grave ; who, if he were angry with me, his anger
would not last for ever; if he put me in prison, his prison
would not be everlasting; if he condemned me to death, that
death would not be eternal ; whom I could sooth with words
or bribe with riches : yet even in these circumstances I should
weep. But now I am going before the King of kings, the
holy and the blessed God, who liveth and endureth for ever
and for ever ; who, if he be angry with me, his anger will
last for ever; if he put me in prison, his bondage will be
everlasting ; if he condemn me to death, that death will be
eternal ; whom I cannot sooth with words nor bribe with
riches ; when, farther, there are before me two ways, the one
G g 2
The parable of the ten ST. MATTHEW.
there be not enough for us and you ;
a but go ye rather to them that sell, and
buy for yourselves.
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a Isa. 55. 1. Hab. 2. 4. Rom. 1. 17. Gal. 6. 4.
to bell and the other to paradise, and I know not in which
they are carrying me, shall I not weep ?" Talmud Bera-
coth, fol. 28.
Verse 7. Trimmed their lamps.] fjceer^s-fv, adorned them.
I have seen some of the eastern lamps or lanterns, the body
of which was a skeleton of wood and threads, covered with a
very thin transparent membrane, or very fine gauze, and deco-
rated with flowers painted on it. It is probable that the nup-
tial lamps were highly decorated in this way ; though the act
mentioned here may mean no more than preparing the lamps
for burning.
The following account of the celebration of a wedding in
Persia, taken from the Zend Avesta, vol. ii. p. 558, &c. may
cast some light on this place.
" The day appointed for the marriage, about 5 o'clock in
the evening, the bridegroom comes to the house of the bride,
where the moled, or priest, pronounces for the first time the
nuptial benediction. He then brings her to his own house,
gives her some refreshment, and afterward the assembly of
her relatives and friends reconduct her to her father's house.
When she arrives, the mobed repeats the nuptial benediction,
which is generally done about midnight ; immediately after,
the bride, accompanied with a part of her attending troop,
(the rest having returned to their own homes) is reconducted
to the house of her husband, where she generally arrives about
three o'clock in the morning. Nothing can be more brilliant
than these nuptial solemnities in India. Sometimes the assem-
bly consists of not less than 2000 persons, all richly dressed
in gold and silver tissue ; the friends and relatives of the bride,
encompassed with their domestics, are all mounted on horses
richly harnessed. The goods, wardrobe, and even the bed
of the bride, are carried in triumph. The husband, richly
mounted and magnificently dressed, is accompanied by his
friends and relatives, the friends of the bride following him
in covered carriages. At intervals during the procession,
guns and rockets ave fired, and the spectacle is rendered grand
beyond description, by a prodigious number of lighted
torches, and by the sound of a multitude of musical instru-
ments."
There are certain preparations which most persons believe
they must make at the approach of death : but alas ! it is
often too late. The lamp is defiled, the light almost out, and
the oil expended — and what adorning is a wretched sinner,
struggling in the agonies of death, capable of preparing for his
guilty soul !
Verse 8. Our lamps are gone out] rfiewvvTui, are going out.
wise and foolish virgins.
10 And while they went to buy,
the bridegroom came ; b and they
that were ready went in with him
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" Luke 13. 25. & 19. 42. & 12. 35, 36.
So then it is evident that they were once lighted. They had
once hearts illuminated and warmed by faith and love, but they
had backslidden from the salvation of God, and now they are
excluded from heaven, because, through their carelessness,
they have let the light that was id them become darkness,
and have not applied in time for afresh supply of the salvation
of God.
"A Jewish Rabbin supposes God addressing man thus : /
give thee my lamp, give thou me thy lamp; if thou keep my
lamp, I will keep thy lamp ; but if thou extinguish my lamp, I
will extinguish thy lamp. That is, I give thee my word and
testimonies to be a light unto thy feet, and a lantern to thy
steps, to guide thee safely through life : give me thy soul
and all its concerns, that I may defend and save thee from all
evil : keep my word, walk in my ways, and I will keep thy
soul that nothing shall injure it; but if thou trample under
foot my laws, I will cast thy soul into outer darkness.
Verse 9. Lest there be not enough for us and you] These
had all been companions in the Christian course, and there
was a time when they might have been helpful to each other,
but that time is now past for ever — none has a particle of
grace to spare, not even to help the soul of the dearest rela-
tive ! The grace which every man receives is just enough to
save his own soul : he has no merits to bequeath to the church ;
no work of supererogation, which can be placed to the account
of another.
Go ye rather to them that sell, and buy] By leaving out the
particle 2~e, but, (on the indisputable authority of ABDGHKS.
and HV. of Matthai, with sixteen others, the Armenian, Vul-
gate, and all the Itala but one) and transposing o very little
the members of the sentence, the sense is more advantageous-
ly represented and the reading smoother : Rather go to them
that sell, and buy for yourselves, lest there be not enough for us
and you. Beza, Mill, Bengel, and Griesbach approve of the
omission of the particle h.
Verse 10. While they went to buy, the bridegroom came]
What a dismal thing it is, not to discover the emptiness of
one's heart of all that is good, till it is too late to make any
successful application for relief! God alone knows how many
are thus deceived.
And they that were ready] They who were prepared — who
had not only a burning lamp of an evangelical profession, but
had oil in their vessel, the faith that works by love in their
hearts, and their lives adorned with all the fruits of the
Spirit.
The door was shut] Sinners on a death-bed too often meet
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The parable
to the marriage : and a the door was
shut.
1 1 Afterward came also the other vir-
gins, saying, b Lord, Lord, open to us.
12 But he answered and said, Verily I say unto
you, c I know you not.
13 d Watch therefore, for ye know neither
CHAP. XXV.
=■ Luke 13. 25. » Ch. 7. 21, 22, 23. c Ps. 5. 5. Hab. 1. 13. John 9.
31. d Ch. 24. 42, 44. Mark 13. 33, 35. Luke 21. 36. 1 Cor. 16. 13.
with those deceitful merchants, who promise them salvation
for a price which is of no value in the sight of God. Come
unto me, says Jesus, and buy— -there is no salvation but through
his blood — no hope for the sinner but that which is founded
upon his sacrifice and death. The door was shut — dreadful and
fatal words ? no hope remains. Nothing but death can shut
this door — but death may surprise us in our sins, and then de-
spair is our only portion.
Verse 11. Afterward came also the other virgins, saying,
Lord, Lord] Earnest prayer, when used in time, may do
much good, but it appears from this parable, that there may
come a time, when prayer even to Jesus may be too late !
viz. when ike door is shut — when death has separated the
body and the soul.
Verse 12. I know you not.] As if he had said, Ye are not
of my company — ye were neither with the bride nor the
bridegroom : ye slept while the others were in procession.
I do not acknowledge you for my disciples — ye are not like him
who is love — ye refused to receive his grace — ye sinned it away
when ye had it ; now you are necessarily excluded from that
kingdom, where nothing but love and purity can dwell.
Verse. 13 Watch therefore] If to watch be to employ our-
selves chiefly about the business of our salvation, alas ! how
few of those who are called Christians are there, who do
watch ? How many who slumber ? How many who are asleep ?
How many seized with a lethargy ? How many quite dead ?
Wherein the Son of man cometh] These words are omitted by
many excellent MSS. most of the Versions, and several of the
Fathers. Griesbach has left them out of the text : Grotius,
Hammond, Mill, and Bengel, approve of the omission.
Verse 14. Called his own servants] God never makes the
children of men proprietors of his goods. They are formed
by his power, and upheld by his bounty, and they hold their
lives and their goods, as in many of our ancient tenures, quam-
diu domino placuerit — at the will of their Lord.
Verse 16. Unto one he gave five talents — to every man ac-
cording to his several ability] The duties men are called to
perform, are suited to their situations, and the talents they re-
ceive. The good that any man has, he has receivedfrom God,
as also the ability to improve that good. God's graces and tem-
poral mercies are suited to the power which a man has oiimprov-
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of the talents
the day nor the hour wherein the Son
of man cometh.
14 H e For the kingdom of heaven is
f as a man travelling into a far country, who called
his own servants, and delivered unto them his
goods.
15 And unto one he gave five g talents, to an-
1 Thess. 5. 6. 1 Pet. 5. 8. Rev. 16. 15. e Luke 19. 12.-
e A talent is 187/:. 10s. sterling. Ch. 18. 24.
-fCh. 21. 33.
ing them. To give eminent gifts to persons incapable of pro-
perly improving them, would be only to lead them into a snare.
The talent which each man has suits his own stale best ; and
it is only pride and insanity which lead him to desire and envy
the graces and talents of another. Five talents would be too
much for some men : one talent would be too little. He who
receives much, must make proportionate improvement : and
from him who has received little, the improvement only of
that little will be required. As five talents in one case, are
sufficient to answer the purpose for which they were given :
so also are two and one.
The man who improves the grace he has received, however
small, will as surely get to the kingdom of God, as he who
has received most from his master, and improved all.
There is a parable something like this in Sohar Chadash,
fol. 47. " A certain king gave a deposit to three of his ser-
vants : the first kept it ; the second lost it; the third spoiled
one part of it, and gave the rest to another to keep. After
some time, the king came and demanded the deposit. Him
who had preserved it, the king praised, and made him go-
vernor of his house. Him who had lost it, he delivered to
utter destruction, so that both his name and his possessions
were blotted out. To the third, who had spoiled a part and
given the rest to another to keep, the king said, Keep him,
and let him not go out of my house, till we see what the
other shall do, to whom he has entrusted a part ; if he shall
make a proper use of it, this man shall be restored to liberty ;
if not, he also shall be punished." See Schoetgen. I have had
already occasion to remark, how greatly every Jewish parable
is improved, that comes through the hands of Christ.
In this parable of our Lord, four things may be considered
I. The master who distributes the talents.
II. The servants who improved their talents.
III. The servant who buried his talent. And
IV. His punishment.
1. The master's kindness. The servants had nothing — cfe>
served nothing — had no claim on their master, yet he, in his
kindness, delivers unto them his goods, not for his advantage?
but for their comfort and salvation.
2. The master distributes these goods diversely ; — giving to
one five, to another two, and to another one. No person can com,-
The parable
ST. MATTHEW,
of the talents.
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other two, and to another one ; a to
every man according to his several
ability; and straightway took his jour-
ney.
16 Then he that had received the five talents
went and traded with the same, and made them
other five talents.
17 And likewise he that had received two, he also
gained other two.
18 But he that had received one, went and
1 Rom. 12. 6. 1 Cor. 12. 7, 11,29. Eph. 4. II.
plain that he has been forgotten ; the master gives to each.
None can complain of the diversity of the gifts ; it is the
master who has done it. The master has an absolute right
over his own goods, and the servants cannot find fault with the
distribution. He who has little, should not envy him who has
received much; for he has the greater labour, and the greater
account to give. He who has much, should not despise him
who has little, for the sovereign Master has made the distinc-
tion ; and his little, suited to the ability which God has given
him, and fitted to the place in which God's providence has
fixed him, is sufficiently calculated to answer the purpose of
the master, in the salvation of the servant's soul.
3. The master distributes his talents with wisdom. He
gave to each according to his several ability, i. e. to the power
he had to improve what was given. It would not be just to
make a servant responsible for what he is naturally incapable
of managing ; and it would not be proper to give more than
could be improved. The powers which men have, God has
given ; and as he best knows the extent of these powers, so he
suits his graces and blessings to them in the most wise and
effectual way. Though he may make one vessel for honour
(i. e. a more honourable place or office) and another for dis-
honour (a less honourable office) yet both are for the master's
use — both are appointed and capacitated to show forth his glory.
II. The servants who improved their talents.
These persons were termed h»toi, slaves, such as were the
property of the master, who might dispose of them as he
pleased. Then he that had received the Jive talents went and
traded, ver. 16. 1 . The work was speedily begun — as soon as
the master gave the talents, and departed, so soon they began
to labour. There is not a moment to be lost — every moment
has its grace, and every grace has its employment, and every
thing is to be done for eternity.
2. The work was perseveringly carried on ; after a long time
the lord of those servants cometh, ver. 1 9. The master was long
before he returned, but they did not relax. The longer time,
the greater improvement. God gives every man just time
enough to live in this world, to glorify his Blaker, and to get
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digged in the earth, and hid his lord's
money.
1 9 After a long time b the lord of those
servants cometh, and reckoneth with them.
20 And so he that had received five talents
came and brought other five talents, saying,
c Lord, thou deliveredst unto me five talents :
behold, I have gained, beside them, five talents
more.
21 His lord said unto him, Well done, thou
b Hah. 2. 3. Luke 16. 2. Heb. 10. 37. c 1 Cor. 15. 10. 2 Tim. 4. 7, 8.
his soul saved. Many begin well, and continue faithful for a
time — but how few persevere to the end ? Are there none
who seem to have outlived their glory, their character, their
usefulness ?
3. Their work was crowned with success. They doubled
the sum which they had received. — Every grace of God is
capable of great improvement. Jesus himself, the pure, im-
maculate Jesus, grew in wisdom and favour with God, Luke
ii. 52.
4. They were ready to give in a joyful account when their
master came and called for them. 1st. They come without
delay, they expected his coming ; and it was with an eye to
this, that they continued their labour — they endured as seeing
him who is invisible. 2dly. They come without fear; the
master before whom they appear has always loved them, and
given them the fullest proofs of his affection for them : his
love to them has begotten in them love to him : and their obe-
dience to his orders sprung from the love they bore to him.
He that loveth me, says Jesus, will keep my words. 3d. They
render up their accounts without confusion. — He who received
Jive brought^/be others ; and he who had received two brought
two more : nothing was to be done when their master called ;
all their business was fully prepared. 4th. They gave up
every thing to their master without attempting to appropriate
any thing. Their ability was his, the talents his, and the
continued power to improve them his. All is of God, and
all must be returned to him.
4. Their recompense from their gracious master. 1st. They
receive praise. Well done, good and faithful servants, ver. 21 .
What a glorious thing to have the approbation of God, and
the testimony of a good conscience ! They were good, pure
and upright within— faithful, using to God's glory the bless-
ings he had given them. 2d. They receive gracious promises,
Ye have been faithful over a little, I will set you over much.
These promises refer not only to a future glory, but to an
increase of God's grace and mercy here ; for the more faith-
fully a man improves what God has already given him, the
more he shall have from his gracious master : for he giveth
The parable
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An! oiymp. been faithful over a few things, a I will
ecu. 1. . . ,i •
make thee ruler over many things :
enter thou into b the joy of thy lord.
22 He also that had received two talents came
and said, Lord, thou deliveredst unto me two
talents: behold, I have gained two other talents
beside them.
23 His lord said unto him, c Well done, good
and faithful servant; thou hast been faithful
over a few things, I will make thee ruler over
CHAR XXV.
of the talents.
a Ch. 24. 47. Ver. 34, 46. Luke 12. 44. & 22. 29, 30.
more grace, till he fills the faithful soul with his own fulness.
3d. They receive glory. Enter into the joy of your Lord.
As ye were partakers of my nature on earth, be ye sharers of
my glory in heaven. The joy, the happiness wherewith I am
happy, shall be your eternal portion ! Oh, what is all we can
do, all we can suffer, even the most lingering and cruel mar-
tyrdom, in comparison of this unbounded eternal joy!
111. Of the servant who buried his talent.
He that had received one, went and digged in the earth, and
hid his lord's money, ver. 18. 1. See the ingratitude of this
servant — His master gave him a talent, capable of being im-
proved to his own present and eternal advantage ; but he
slights the mercy of his lord.
2. See his idleness. Rather than exert himself to improve
what he has received, he goes and hides it.
3. See his gross error. He digs lo hide it — puts himself
to more trouble to render the mercy of God to him of none
effect, than he should have had in combating and conquering
the world, the devil, and the flesh.
4. See his injustice. He takes his master's money, and nei-
ther improves nor designs to improve it, even while he is living
on, and consuming that bounty which would have been suf-
ficient for a faithful servant. How much of this useless lum-
ber is to be found in the church of Christ ! But suppose the
man be a preacher — what a terrible account will he have to
give to God ! consuming the provision made for a faithful
pastor, and so burying, or misusing his talent, as to do no good
to immortal souls !
5. Hear the absurdity of his reasoning. Lord, I knew thee
that thou art a hard (or avaricious) man, reaping where thou
hast not sown, &c. ver. 24. See this meaning of <dcA^»{
proved by Kypke. The wicked excuse of this faithless ser-
vant confuted itself, and condemned him. Nevertheless it is
on this very model that sinners in general seek to justify them-
selves ; and the conclusion turns always against them. I knew
thee to be a hard man — How awfully deceived, and deeply de-
many things: enter thou into the joy A-.A^4?^3-
of thy lord. An. oiywip.
J . CCll, 1.
24 Then he which had received the
one talent came and said, Lord, I knew thee
that thou art a hard man, reaping where thou
hast not sown, and gathering where thou hast
not strewed :
25 And I was afraid, and went and hid thy
talent in the earth : lo, there thou hast that is
thine.
26 His lord answered and said unto him, Thou
» Ileb. 12. 2. 2 Tim. 2. 12. 1 Pet. 1.
-c Ver. 21.
praved must that person be, who not only attempts to excuse
his follies, but to charge his crimes on GOD himself!
I was afraid— why ? Because thou wert an enemy to thy
soul, and to thy God — / was afraid — of what ? that he
would require more than he did give. How could this
be ? Did he not give thee the talent/reeZy, to show thee his
benevolence ? and did he not suit it to thy ability, that he
might show thee his wisdom, justice, and goodness in not
making thee responsible for more than thou couldst improve ?
IV. Behold the awful punishment of this faithless servant.
1. He is reproached. Thou wicked and slothfid servant!
Wicked— in thy heart : slothful— in thy work. Thou knewesi
that I reap where I sowed not ? Thou art condemned by thy
own mouth — whose is the unemployed talent? Did / not
give thee -thjs ? And did I require the improvement of two
when I gave thee but one ? — Thou knowest 1 did not.
2. He is stripped of what he possessed. Take — the talent
from him. O terrible word— Remove the candlestick from
that slothful worldly-minded church — Take away the inspira-
tions of the Holy Spirit, from that lukewarm, Christless Christ*
ian ; who only lives to resist them and render them of none
effect. Dispossess that base, man-pleasing minister of his mi-
nisterial gifts ; let his silver become brass, and his fine gold
dross. — He loved the present world more than the eternal
world, and the praise of men, more than the approbation of
God. Take away the talent from him !
2. He is punished with an everlasting separation from God
and the glory of his power. Cast forth the unprofitable ser-
vant, ver. 30. Let him have nothing but darkness, who re-
fused to walk in the light : let him have nothing but misery —
weeping and gnashing of teeth, who has refused the happiness
which God provided for him.
Reader, if the careless virgin, and the unprofitable servant,
against whom no flagrant iniquity is charged, be punished
with an outer darkness, with a hell of fire ; of what sorer pu-
nishment must he be judged worthy, who is a murderer, an
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The parable
wicked and slothful servant, thou
knewest that I reap where I sowed
not, and gather where I have not
strewed :
27 Thou oughtest therefore to have put my
money to the exchangers, and then at my coming
I should have received mine own with usury.
28 Take therefore the talent from him, and
give it unto him which hath ten talents :
29 a For unto every one that hath shall be
given, and he shall have abundance : but from
him that hath not, shall be taken away, even
that which he hath.
ST. MATTHEW.
a Ch. 13. 12. Mark 4. 25. Luke 8. 18. & 19. 26. John 15. 2. » Ch. 8. 12.
& 24. 51. c Zech. 14. 5. Ch. 16. 27. & 19. 28. Mark 8. 38. Acts 1. 11.
adulterer, a. fornicator, a blasphemer, a thief, a liar, or in any
respect an open violater of the laws of God ? The careless
virgins, and the unprofitable servants were saints in compari-
son of millions, who are, notwithstanding, dreaming of an
endless heaven, when fitted only for an endless hell !
Verse 27. With usury.] 2uw toku, with its produce — not
usury ; for that is unlawful interest, more than the money can
properly produce.
Verse 29. Unto every one that hath shall be given] See on
chap. xiii. 12.
Verse 30. Weeping and gnashing of teeth.] See on chap,
viii. 12. a note necessary for the illustration of this, and the
foregoing parable.
Verse 31. When the Son of man shall come] This must be
understood of Christ's coming at the last day, to judge man-
kind : though all the preceding part of the chapter may be
applied also to the destruction of Jerusalem.
Holy angels] The word xytoi is omitted by many excellent
Manuscripts, Versions, and Fathers. Mill and Bengel approve
of the omission, and Griesbach has left it out of the text. It is
supposed by some that our Lord will have other angels (mes-
sengers) with him in that day, besides the holy ones. The
evil angels may be in attendance to take as their prey, those
who shall be found on his left hand.
The throne of his glory] That glorious throne on which
his glorified human nature is seated, at the right hand of the
Father.
Verse 32. All nations] Literally, all the nations — all the
Gentile world — the Jews are necessarily included, but they
were spoken of in a particular manner, in the preceding
chapter.
He shall separate them] Set each kind apart by themselves.
«fls a shepherd divideth, &c] It does not appear that sheep
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come in
of the talents.
30 And cast ye the unprofitable ser-
vant b into outer darkness : there shall
be weeping and gnashing of teeth.
31 Tf c When the Son of man shall
his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory :
32 And d before him shall be gathered all na-
tions : and e he shall separate them one from
another, as a shepherd divideth his sheep from
the goats :
33 And he shall set the sheep on his right
hand, but the goats on the left.
34 Then shall the king say unto them on his
IThess. 4. 16. 2Thess. 1. 7. Jude 14. Rev. 1.7.-
5. 10. Rev. 20. 12. <= Ezek. 20. 38. & 34. 17, 20.
—4 Rom. 14. 10.
Ch. 13. 49.
2 Cor.
and goats were ever penned or housed together, though they
might feed in the same pasture ; yet even this was not done,
but in separate flocks : so Virgil, Eclog. vii. v. 2.
Compulerantque greges Corydon et Thyrsis in unum ;
ThyrsisovES, Corydon distantas lacte capellas.
" Thyrsis and Corydon drove their flocks together. Thyrsis
his sheep, and Corydon his goats, their udders distended with
milk."
These two shepherds had distinct flocks which fed in the
same pasture, but separately ; and they are only now driven
together, for the convenience of the two shepherds, during the
time of their musical contest.
Verse 33. He shall set the sheep, &'c] The right hand sig-
nifies, among the Rabbins, approbation and eminence ; the left
hand, rejection and disapprobation. Hence in Sohar Chadash it
is said, The right hand is given, the left also is given — to the
Israelites, and the Gentiles are given paradise and hell — this
world, and the world to come." The right and left were em-
blematical of endless beatitude and endless misery among the
Romans. Hence Virgil ;
Hie locus est, partes ubi sc viafindit in ambas,
Dextera, qua; Ditis magni sub mania tendit :
Hac iter Elysium nobis ; at Iseva malorum
Exercetpoznas, et ad impia Tartara mittit.
Mn. vi. 540.
Here in two ample roads the way divides,
The right direct, our destin'd journey guides
By Pluto's palace, to the Elysian plains ;
The left to Tartarus, where bound in chains
Loud howl the damn'd in everlasting pains. Pitt,
Of the good and faithful servants he approves, and therefore
CHAP. XXV.
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Christ' 's procedure with the righteous,
right hand, Come, ye blessed of my
Father, a inherit the kingdom b pre-
pared for you from the foundation of
the world :
35 c For I was an hungered, and ye gave me
meat: I was thirsty, and ye gave me drink:
in the day of judgment.
» Rom. 8. 17. I Pet. I. 4, 9. & 3. 9. Rev. 21. 7. b Ch. 20. 23. Mark 10. 40.
1 Cor. 2. 9. Heb. 11. 16. c hai. 58. 7. Ezek. 18. 7. Jam. 1. 27.
exalts them to his glory; of the slothful and wicked he disap-
proves, and casts them into hell.
Sheep, which have ever been considered as the emblems
of mildness, simplicity, patience, and usefulness, represent here
the genuine disciples of Christ.
Goats, which are naturally quarrelsome, lascivious, and ex-
cessively ill scented, were considered as the symbols of riot-
ous, profane, and impure men. They here represent all who
have lived and died in their sins. See Ezek. xxxiv. 17. and
Zech. x. 3.
Verse 34. Ye blessed of my Father] This is the king's ad-
dress to his followers ; and contains the reason why they were
found in the practice of all righteousness, and were now
brought to this state of glory — they were blessed — came as
children, and received the benediction of the Father, and be-
came, and continued to be, members of the heavenly family.
Inherit] The inheritance is only for the children of the
family — if sons, then heirs, Gal. iv. 7. but not otherwise. The
sons only shall enjoy the father's estate.
Prepared for you] That is, the kingdom of glory is de-
signed for such as you — you who have received the blessing of
the Father, and were holy, harmless, undefiled, and separated
from sinners.
From the foundation of the world] It was God's purpose
and determination to admit none into his heaven, but those
xvho were made partakers of his holiness. Heb. xii. 14. The
Rabbins say, Seven things were created before the foundation
of the world. 1. The law. 2. Repentance. 3. Paradise. 4.
Hell. 5. The throne of God. 6. The temple ; and 7. The
name of the Messiah.
Verse 35. J was an hungered, and ye gave me meat] Every
thing which is done to a follower of Christ, whether it be
good or evil, he considers as done to himself, see ver. 40.
Acts ix. 4, 5. Heb. vi. 10. Of all the fruits of the Spirit,
none are mentioned here but those that spring from love or
mercy ; because these give men the nearest conformity to God.
Jesus had said, Blessed are the merciful, for they shall obtain
mercy : and he here shows how this promise shall be fulfilled.
The Rabbins say, ". as often as a poor man presents himself
at thy door, the holy blessed God stands at his right hand :
if thou give him alms, know that he who stands at his right
hand will give thee a reward. But if thou give him not aim?,
dI was a stranger, and ye took me
in
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36 e Naked, and ye clothed me : I
was sick, and ye visited me: f I was in prison,
and ye came unto me.
37 Then shall the righteous answer him, say-
d Heb. 13. 2. 3 John 5. e James 2. 15, 16. f 2 Tim. I. 16.
he who stands at his right hand will punish thee." Vaiyikra
Rabba, s. 34. fol. 178.
A stranger, and ye took me in] Swvjjyotyere y.e, ye entertained
me : Kypke has fully proved that this is the meaniug of the
original. Literally, c-wxyem signifies, to gather together. Stran-
gers are sometimes so destitute as to be ready to perish for
lack of food and raiment: a supply of these things keeps
their souls and bodies together, which were about to be sepa-
rated through lack of the necessaries of life. The word may
also allude to a provision made for a poor family, which were
scattered abroad, perhaps begging their bread, and who by
the ministry of benevolent people are collected, relieved, and
put in a way of getting their bread. O blessed work ! to be
the instruments of preserving human life, and bringing com-
fort and peace into the habitations of the wretched !
While writing this, I hear the bells loudly ringing in com-
memoration of the birth-day (Nov. 13, 1798) of E. Colson,
Esq. a native of this city, (Bristol) who spent a long life, and
an immense fortune, in relieving the miseries of the distressed.
His works still praise him in the gates ; his name is revered,
and his birth-day held sacred among the inhabitants. Who has
heard the bells ring in commemoration of the birth of any
deceased hero or king ? Of so much more value, in the sight
even of the multitude, is a life of public usefulness, than one
of worldly glory or secular state. But how high must such a
person rank in the sight of God, who, when Christ in his re-
presentatives was hungry, gave him food, when thirsty, gave
him drink, when naked, clothed him, when sick and in pri-
son, visited him? Thou blessed of my Father! come. Thou
hast been faithful in the unrighteous mammon, and now thou
shalt eternally enjoy the true riches.
The Supreme God is represented in the Bhagvat Geeta as
addressing mankind when he had just formed them, thus :
" Those who dress their meat but for themselves, eat the bread
of sin." Geeta, p. 46.
Verse 36. / was sick, and ye visited me] Relieving the
strangers, and visiting the sick, were in high estimation among
the Jews. One of their sayings on this head, is worthy of
notice : " he who neglects to visit the sick, is like him who
has shed blood. That is, as he has neglected when it was in
his power, to preserve life, he is as guilty in the sight of the
Lord, as he is who has committed murder. See Kypkc in loco.
h h
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Chrisfs procedure with the wicked,
ing, Lord, when saw we thee an hun-
gered, and fed thee ? or thirsty, and
gave thee drink ?
38 When saw we thee a stranger, and took thee
in ? or naked, and clothed thee ?
39 Or when saw we thee sick, or in prison, and
came unto thee ?
40 And the King shall answer and say unto
them, Verily I say unto you, a Inasmuch as ye
have done it unto one of the least of these my
brethren, ye have done it unto me.
41 Then shall he say also unto them on the
left hand, b Depart from me, ye cursed, c into
ST. MATTHEW
a Prov. 14. 31. & 19. 17. Ch. 10. 42. Mark 9. 41. Hebr. 6. 10. ■> Ps. 6. 8.
Verse 37. Lord, when saw we thee an hungered, &c] This
barbarous expression aw hungered, should be banished out of the
text, wheresoever it occurs, and the simple word hungry sub-
stituted for it. Whatever is done for Christ's sake, is done
through Christ's grace ; and he who does the work, attributes
to Jesus both the will and the power by which the work was
done ; and seeks and expects the kingdom of heaven not as
a reward, but as a gift of pure unmerited mercy. Yet while
workers together with his grace, God attributes to them that
which they do through his influence ; as if they had done it
independently of him. God has a right to form what esti-
mate he pleases of the works wrought through himself: but
man is never safe except when he attributes all to his Maker.
Verse 40. Inasmuch as ye have done it unto one of the least
of these my brethren} The meanest follower of Christ is ac-
knowledged by him as his brother! What infinite conde-
scension ! Those, whom many would scorn to set with the
dogs of their flock, are brothers and sisters of the blessed Je-
sus, and shall soon be set among the princes of his people.
Verse 41. Depart from me, ye cursed] Or, Ye cursed! de-
part— These words are the address of the King to the sinners ;
and contain the reason why they are to be separated from
blessedness : Ye are cursed, because ye have sinned, and
would not come unto me that ye might have life — No work of
piety has proceeded from your hand, because the carnal mind,
which is enmity against me, reigned in your heart ; and ye
would not have me to reign over you. Depart ! This includes
what some have termed the punishment of loss or privation.
Ye cannot, ye shall not be united to me — Depart ! O terrible
word ! and yet a worse is to come.
Into everlasting fire'] This is the punishment of sense. Ye
shall not only be separated from me, but ye shall be tormented,
awfully, everlastingly tormented in that place of separation.
Prepared for the devil and his angels] The devil and his an-
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in the day of judgment.
everlasting fire, prepared for u the de-
vil and his angels :
42 For I was an hungered, and ye
gave me no meat : I was thirsty, and ye gave me
no drink :
43 I was a stranger, and ye took me not in:
naked, and ye clothed me not: sick, and in
prison, and ye visited me not.
44 Then shall they also answer him, saying,
Lord, when saw we thee an hungered, or athirst,
or a stranger, or naked, or sick, or in prison, and
did not minister unto thee ?
45 Then shall he answer them, saying, Verily
Ch. 7. 23. Luke 13. 27. c Ch. 13. 40, 42. a 2 Pet. 2. 4. Jude 6.
gels sinned before the creation of the world, and the place of
torment was then prepared for them : it never was designed for
human souls : but as the wicked are partakers with the devil
and his angels in their iniquities in their rebellion against God,
so it is right that they should be sharers with them in their
punishment. We see here plainly, why sinners are destroyed,
not because there was no salvation for them, but because they
neglected to receive good, and do good. As they^received not
the Christ who was offered to them, so they could not do the
work of righteousness which was required of them. They are
cursed, because they refused to be blessed; and they are damn-
ed, because they refused to be saved.
Verse 42. I was an hungered, and ye gave me no meat] I put
it in your power to do good, and ye would not. A variety of
occasions offered themselves to you, but ye neglected them all,
so that my blessings in your hands, not being improved, ac-
cording to my order, became a curse to you.
Verse 43. / was a stranger] If men were sure that Jesus
Christ was actually somewhere in the land, in great personal
distress, hungry, thirsty, naked, and confined ; they would
doubtless run unto and relieve him. Now Christ assures us,
that a man who is hungry, thirsty, naked, &c. is his repre-
sentative, and that whatever we do to such an one, he will
consider as done to himself; yet this testimony of Christ is
not regarded ! Well, he will be just when he judges,, and
righteous when he punishes.
Verse 44. Lord, when saw we thee an hungered, &c] It is
want of faith, which in general produces hardheartedness to the
poor. The man who only sees with eyes of flesh, is never
likely to discover Christ in the person of a man, destitute of
the necessaries of life. Some pretend not to know the dis-
tressed, because they have no desire to relieve them ; but
we find that this ignorance will not avail them at the bar of
God.
The final doom, both of the
I say unto you, a Inasmuch as ye did
it not to one of the least of these, ye
did it not to me.
CHAP. XXVI.
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"Prov. 14. 31. &17.5. Zech. 2. 8. Acts 9. 5.
Verse 46. And these shall go away into everlasting punish-
ment] No appeal, no remedy, to all eternity ! No end to the pu-
nishment of those, whose Jinal impenitence manifests in them
an eternal will and desire to sin. By dying in a settled oppo-
sition to God, they cast themselves into a necessity of conti-
nuing in an eternal aversion from him.
But some are of opinion that this punishment shall have an
end : this is as likely as that the glory of the righteous shall
have an end : for the same word is used to express the duration
of the punishment, xo^xtdi uimioi, as is used to express the du-
ration of the state of glory : £#»v cimiov. I have seen the best
thiDgs that have been written in favour of the final redemption
of damned spirits : but I never saw an answer to the argument
against that doctrine, drawn from this verse, but what sound
learning and criticism should be ashamed to acknowledge.
The original word «(»» is certainly to be taken here in its pro-
per grammatical sense, continued being., cctei &>», never ending.
Some have gone a middle way, and think that the wicked shall
be annihilated. This, I think, is contrary to the text ; if they
go into punishment, they continue to exist ; for that which ceases
to be, ceases to siffer. See the no,te on Genesis xxi. 33. where
the whole subject is explained.
From what our Lord has here said, we may see, that God
indispensably requires of every man to bring forth good fruit ;
and that a fruitless tree shall be inevitably cut down, and cast
into the fire. Let it be also remarked, that God does not here
impute to his own children the good works which Jesus Christ
46 And b these shall go away into
everlasting punishment : but the right-
eous into life eternal.
righteous and the wicked.
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" Dan. 12. 2. John 5. 29. Rom. 2. 7, &c.
did for them. No ! Christ's feeding the multitudes in Judea,
will not be imputed to them, while persons in their own
neighbourhood are perishing through want, and they have
wherewithal to relieve them. He gives them a power that
they may glorify his name by it, and have, in their own souls,
the continued satisfaction which arises from succouring the
distressed. Let it be further remarked, that Christ does not
say here that they have purchased the eternal life by these good
deeds. No ! for the power to work, and the means of working
came both from God. They first had redemption through his
blood, and then his spirit worked in them to will and to do.
They were therefore only workers together with him, and could
not be said, in any sense of the word, to purchase God's glory
with his own property. But though God works in them, and
by them, he does not obey for them. The works of piety and
mercy they perform under the influence, and by the aid of
his grace. Thus God preserves the freedom of the human
soul, and secures his own glory at the same time. Let it be re-
marked, further, that the punishment inflicted on the foolish
virgins, the slothful servant, and the cursed who are separated
from God, was not because of their personal crimes ; but be-
cause they were not good, and were not useful in the world.
Their lives do not appear to have been stained with crimes,
but they were not adorned with virtues. They are sent to hell
because they did no good. They were not renewed in the
image of God ; and hence did not bring forth fruit to his glory.
If these harmless people are sent to perdition ; what must the
end be of the wicked and profligate !
CHAPTER XXVI.
Christ predicts his being betrayed and crucified, 1,2. The. chief priests, scribes, and elders consult about his death.
3 — 5. A woman anoints his head at Bethany, at zuhich the disciples are offended, but Christ vindicates her con-
duct, 6 — 13. Judas, for thirty pieces of silver, engages with the chief priests to betray him, 14 16. He eats a
pass-over zvith his disciples, and assures them of his approaching death, and that one of them would betray him 1 7 2 1 .
On each asking Is it I ? Christ asserts that Judas is the traitor, 22 — 25. Having eaten his last supper he insti-
tutes the eucharist to be observed in his church as a memorial of his sacrificial death, 26 — 29. They sing a hymn
go to the mount of Olives, and he again announces his approaching death and resurrection, 30 32. Peter asserts
his resolution to be faithful to his master, and Christ foretells his denial and apostacy, 33 — 35. He goes to
Gethsemane; the transactions there, 36 — 46. Judas comes with the high priest's mob, and betrays him with a kiss.
47 — 50. Peter cuts off the ear of the high priest's servant ; Christ discourses with the multitude, 51 — 55. The
disciples flee, and he is led to Caiaphas, 56, 57. Peter follozos at a distance, 58. They seek false witnesses and
question our Lord, zoho declares himself to be the Christ, 59 — 64. They accuse him of blasphemy, and abuse him,
65 — 68. Peter's denial and repentance, 69 — 75.
Hh2
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A:
The Jews conspire against Christ.
ND it came to pass, when Jesus
had finished ail these sayings
he said unto his disciples,
2 a Ye know that after two days is the feast of
the pass-over, and the Son of man is betrayed
to be crucified.
1 3 b Then assembled together the chief priests,
and the scribes, and the elders of the people,
unto the palace of the high priest, who was
called Caiaphas,
a Mark 14. 1. Luke 22. 1. John 13. 1. h Ps. 2. 2. John 11. 47.
NOTES ON CHAP. XXVI.
Verse 1. When Jesus had finished all these sayings] He began
these sayings on Mount Olivet, chap. xxiv. 1. and continued
them till he entered into Bethany, whither he was going.
Verse 2. The pass-over] A feast instituted in Egypt, to
commemorate the destroying angel's passing over the houses
of the Israelites, when he slew the first-born of the Egyptians.
See the whole of this business largely explained in the Notes
on Exod. xii. 1 — 27. This feast began on the fourteenth day
of the first moon, in the first month, Nisan, and it lasted
only one day, but it was immediately followed by the days of
unleavened bread, which were seven, so that the whole lasted
eight days, and all the eight days are sometimes called the
feast of the pass-over, and sometimes the feast or days of un-
leavened bread. See Luke xxii. 1 — 7. The three most signal
benefits vouchsafed to the Israelites were, 1. The deliverance
from the slavery of Egypt ; to commemorate which, they kept
the feast of unleavened bread, and the pass-over. 2. The giving
of the law: to commemorate which, they kept the feast of
weeks. 3. Their sojourning in the wilderness, and entrance
into the promised land ; to commemorate which, they kept
the feast of tabernacles. See these largely explained Exod.
xxiii. 14. Lev. xxiii. 2 — 40.
The Son of man is betrayed (rather delivered up) to be cru-
cified] With what amazing calmness and precision does our
blessed Lord speak of this awful event ! What a proof does he
here give of his prescience in so correctly predicting it ; and
of his love in so cheerfully undergoing it ! Having instructed
his disciples and the Jews by his discourses, edified them by
his example, convinced them by his miracles : he now prepares
to redeem them by his blood .' These two versee have no
proper connexion with this chapter, and should be joined to
she preceding.
Verse 3. Then assembled together the chief priests] That is,
during the two days that preceded the pass-over.
The high priest, who was called Caiaphas] Caiaphas suc-
ceeded Simon, son of Camith, about A. D. 16, or as Calmet
thinks 25. He married the daughter of Annas, who was joined
ST. MATTHEW.
4 And consulted that
A woman anoints him.
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they might
take Jesus by subtlety, and kill him.
5 But they said, Not on the feast
day, lest there be an uproar among the peo-
ple.
6 IF c Now when Jesus was in d Bethany, in
the house of Simon the leper,
7 There came unto him a woman having an
alabaster box of very precious ointment, and
poured it on his head as he sat at meat.
Acts 4. 2S, &c. c Mark 14. 3. John 11. 1, 2. & 12. 3. « Ch. 21. 17.
with him in the priesthood. About two years after our Lord's
crucifixion, Caiaphas and Pilate were both deposed by
Vitellius, then governor of Syria, and afterward emperor.
Caiaphas, unable to bear this disgrace, and the stings of his
conscience for the murder of Christ, killed himself about
A. D. 35. See Joseph Ant. b. xviii. c. 2 — 4.
Verse 4. And consulted that they might take Jesus by subtlety]
The providence of God frustrated their artful machinations,
and that event which they wished to conduct with the greatest
; privacy and silence, was transacted with all possible celebrity
amidst the thousands who resorted to Jerusalem at this
season, for the keeping of the pass-over. It was, doubtless, of
the very first importance, that the crucifixion of Christ,
which was preparatory to the most essential achievement of
Christianity, viz. his resurrection from the grave, should be ex-
hibited before many witnesses, and in the most open manner,
that infidelity might not attempt, in future, to invalidate the
evidences of the Christian religion, by alleging that these
things were done in a corner. See Wakefield in loco.
Verse 5. Not on the feast day, lest there be an uproar] It was
usual for the Jews to punish criminals at the public festivals ;
but in this case they were afraid of an insurrection, as our
Lord had become very popular. The providence of God
directed it thus, for the reason given in the preceding
note.
He who observes a festival on motives purely human, violates
it in his heart, and is a hypocrite before God. It is likely they
feared the Galileans, as being the countrymen of our Lord
more than they feared the people of Jerusalem.
Verse 5. In Bethany] For a solution of the difficulties in
this verse about the time of the anointing, see the observations
at the end of this chapter.
Simon the leper] This was probably no more than a sirname,
as Simon the Canaanite, chap. x. 4. and Barsabbas Justus.
Acts i. 23. and several others. Yet it might have been some
person that Christ had healed of this disease. See. chap. xi. 5.
Verse 7. There came unto him a woman] There is much
contention among commentators about the transaction men-
His disciples murmur CHAP. XXVI.
8 a But when his disciples saw it, they
had indignation, saying, To what pur-
pose is this waste ?
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9 For this ointment might have been sold for
much, and given to the poor.
10 When Jesus understood it, he said unto
them, Why trouble ye the woman ? for she hath
wrought a good work upon me.
11 b For ye have the poor always with you;
but c me ye have not always.
12 For in that she hath poured this oint-
* John 12. 4.
— b Dent. 15. 11. John 12. 8. c See Ch. 18. 20. & 28. 20.
John 13. 33. & 14. 19. & 16. 5, 28. & 17. 11.
tioned here, and in John xii. 14. some supposing them to be
different, others to be the same. Bishop Newcome's view of
the subject I have placed at the end of the chapter.
Some think that the woman, mentioned here, was Mary, the
sister of Lazarus ; others Mary Magdalene ; but against the
former opinion it is argued that it is not likely, had this been
Mary the sister of Lazarus, that Matthew and Mark would
have suppressed her name. Besides, say they, we should not
confound the repast which is mentioned here, with that men-
tioned by John, chap. xii. 3. This one was made only
two days before the pass-over, and that one six days before :
the one was made at the house of Simon the leper, the other
at the house of Lazarus, John xii. 1,2. At this, the woman
poured the oil on the head of Christ, at the other Mary
anointed Christ's feet with it. See on Mark xiv. 3. and see the
notes at the end of this chapter.
Verse 8. His disciples] One of them, viz. Judas. This
mode of speaking was common among the Hebrews. So
chap, xxvii. 44. the thieves also, i. e. one of them. So chap,
xxviii. 17. some doubted, i. e. one, Thomas. See also Gen. viii.
4. Judges xii. 7. Neh. vi. 7, &c. By a figure called among
rhetoricians Enallage, the plural is put for the singular ; it is,
however, possible that Judas, who made the objection, was
followed in the sentiment by the rest of the disciples.
Verse 9. And given to the poor.] How often does charity
serve as a cloak for covetousness ! God is sometimes robbed of
his right, under the pretence of devoting what is withheld to
gome charitable purpose, to which there was no intention ever
to give it.
Verse 10. Why trouble ye the woman ?~\ Or, Why doyeput the
woman to pain ? See this sense of xovos 7rxg£%ti\> established
by Kyphe in loco. A generous mind is ever pained when it is
denied the opportunity of doing good, or when its proffered
kindness is refused.
Verse 11. Ye have the poor always with you] And conse-
quently, have the opportunity of doing them good at any time ;
against the woman.
ment on my body, she did it for my
burial.
13 Verily I say unto you, Where
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soever this Gospel shall be preached in the
whole world, there shall also this, that this
woman hath done, be told for a memorial of
her.
14 IF d Then one of the twelve, called e Judas
Iscariot, went unto the chief priests,
15 And said unto them, f What will ye give
me, and I will deliver him unto you ? And they
d Mark 14. 10. Lute 22.3. John 13. 2, 30. « Ch. 10. 4. f Zech. II. 12.
Ch. 27. 3.
but me ye have not always, my bodily presence is about to be
removed from you for ever. The woman, under a presenti-
ment of my death, is preparing me for my burial.
12. She did it for my burial.] Or, She hath done it to
embalm me — evrcupurctt fte. The Septuagint use eyrcttpixa-r^ for
the person whose office it was to embalm, Gen. 1. 2. and tiru<pi-
cJ^u for the Hebrew £3Jn which signifies to prepare with spices
or aromatics, ver. 3. Our Lord took this opportunity to tell
them once more, that he was shortly to die.
Verse 13. Wheresoever this Gospel shall be preached] Ano-
ther remarkable proof of the prescience of Christ. Such a
matter as this, humanly speaking, depended on mere fortuitous
circumstances, yet so has God disposed matters that the
thing has continued, hitherto, as firm and regular as the ordi-
nances of heaven.
For a memorial of her.] As embalming preserves the body
from corruption, and she has done this good work to embalm
and preserve this body ; so will I order every thing concerning
this transaction to be carefully recorded, to preserve her me-
mory to the latest ages. The actions which the world blames
through the spirit of envy, covetousness, or malice, God
takes delight to distinguish and record.
Verse 14. Then — Judas] After this supper at Bethany,
Judas returned to Jerusalem, and made his contract with the
chief priests.
Verse 15. Thirty pieces of silver.] TgicHcovrx ugyvgtx, thirty
silverlings ; but o-Taersjf «?, staters, is the reading of the Codex
Bezae, three copies of the Itala, Eusebius, and Origen some-
times ; and o-Txrr^xi ctgyvgiov, silver staters, is the reading of
the famous Basil MS. No. 1. in Griesbach, and one copy of
the llala.
A stater was the same as the shekel, and worth about 3s.
English money, according to Dean Prideaux : a goodly price
for the Saviour of the world ! thirty staters, about 41. 10s. the
common price for the meanest slave ! See Exod. xxi. 32. The
Rabbins say, thirty \yho seldin of pure silver was the standard
Judas betrays him. The ST. MATTHEW.
covenanted with him for thirty pieces
of silver.
16 And from that time he sought op-
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portunity to betray him.
1 7 IF a Now the first day of the feast of unlea-
vened bread, the disciples came to Jesus, saying
unto him, Where wilt thou that we prepare for
thee to eat the passover ?
* Exod. 12. 6, 18. Mark 14. 12. Luke 22. 7.
price for a slave, whether good or bad, male or female. See
Tract Erachin, fol. 14. and Shekalim, cap. 1, Each Selad
weighed 384 barley corns, the same number was contained in
a shekel, and therefore the shekel and the selad were the same.
See the notes on Gen. xx. 16. and Exod. xxxviii. 24.
Verse 16. He sought opportunity] Evkoh^ixv, a convenient or
fit opportunity. Men seldom leave a crime imperfect : when
once sin is conceived, it meets, in general, with few obstacles,
till it brings forth death. How deceitful, how deeply damning
is the love of money ! Well might a heathen exclaim, while
contemplating the grave of a person who was murdered for
the sake of his wealth —
Quid non mortalia pectora cogis
disciples prepare the pass-over.
18 And he said, b Go into the city to
such a man, and say- unto him, The
master saith, My time is at hand ; I
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AURI SACRA FAMES ?
Virg. Ma. iii. 56.
" O ! cursed lust of gold ! what wilt thou not compel the
human heart to perpetrate ?" Judas is deservedly considered
as one of the most infamous of men, his conduct base beyond
description, and his motives vile. But how many, since his
time, have walked in the same way ! How many, for the sake
of worldly wealth, have renounced the religion of their Lord
and Master, and sold Jesus, and their interest in heaven, for
a short-lived portion of secular good! From John xii. 6. we
learn that Judas, who was treasurer to our Lord and his dis-
ciples, (for he carried the bag,) was a thief, and frequently
purloined a portion of what was given for the support of
this holy family. Being disappointed of the prey he hoped to
have from the sale of- the precious ointment, ver. 9. he sold
his Master to make up the sum. A thorough Jew !
Verse 17. Now the first day of the feast of unleavene d bread]
As the feast of unleavened bread did not begin till the day
after the pass-over, the fifteenth day of the month, Lev. xxiii.
5, 6. Numb, xxviii. 16, 17. this could not have been, properly,
the first day of that feast ; but as the Jews began to eat un-
leavened bread on the fourteenth, Exod. xii. 18. this day was
often termed the first of unleavened bread. The Evangelists
use it in this sense, and call even the paschal day by this name.
See Mark xiv. 12. Luke xxii. 7.
Where wilt thou that we prepare] How astonishing is this,
that HE who created all things, whether visible or invisible,
and by whom all things were upheld, should so empty himself,
will keep the pass-over at thy house with my
disciples.
19 And the disciples did as Jesus had ap-
pointed them ; and they made ready the pass-
over.
b Luke22. 10-12. Job 14. 14. Heb. 11.28. 1 Cor. 11. 23.
as not to be proprietor of a single house in his whole creation,
to eat the last pass-over with his disciples ! This is certainly a
mystery, and so, less or more, is every thing that God does.
But how inveterate and destructive must the nature of sin be,
when such emptying and humiliation were necessary to its de-
struction ! It is worthy of note what the Talmudists say, that
the inhabitants of Jerusalem did not let out their houses to
those who came to the annual feasts ; but afforded all accom-
modations of this kind gratis. A man might therefore go and
request the use of any room, on such an occasion, which was
as yet unoccupied. The earthen jug, and the skin of the sa-
crifice were left with the host. See Lightfoot, vol. ii. p. 21.
Verse 18. Go — to such a man] Tov fctm. It is probable
that this means some person with whom Christ was well ac-
quainted, and who was known to the disciples. Grotius ob-
serves that the Greeks use this form, when they mean some
particular person who is so well known that there is no need
to specify him by name. The circumstances are more particu-
larly marked in Luke xxii. 8, &c.
My time is at hand] That is, the time of my crucifixion.
Kypke has largely shown that xxigeq is often used among the
Greeks for affliction and calamity. It might be rendered here
the time of my crucifixion is at hand.
Verse 19. And the disciples did] The disciples that were
sent on this errand were Peter and John. See Luke xxii. 9.
They made ready the pass-over] That is, they provided the
Iamb, &c. which were appointed by the law for this solemnity.
Mr. Wakefield justly observes, " that the Jews considered the
pass-over as a sacrificial rite ; Josephus calls it 6v<rixv, a sacri-
fice ; and Trypho, in Justin Martyr, speaks of 7rgoG*Tat tov
7ratr%it Ovuv, sacrificiisg the paschal lamb. But what comes
nearer to the point is this, that Maimonides, one of the most
eminent of the Jewish Rabbins, has a particular treatise on
the paschal sacrifice, and throughout that piece, speaks of the
lamb as avictim, and of the solemnity itself as a sacrifice. And
R. Bechai, in his commentary on Lev. ii. 11. says, that
the paschal sacrifice was of a piacular nature, in order to ex-
piate the guilt contracted by the idolatrous practices of the Is-
realites in Egpyt." It was highly necessary that this should
be considered as an expiatory sacrifice, as it typified that lamb
Christ's conversation CHAP.
20 a Now when the even was come,
he sat down with the twelve.
21 And as they did eat, he said, Ve-
unto you, that one of you shall be-
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rily I say
tray me.
22 And they -were exceeding sorrowful, and
began every one of them to say unto him,
Lord, is it I ?
» Mark 14. 17-21. Luke 22. 14. John 13. 21. " Fs. 41. .9. Luke 22. 21.
John 13. 18.
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XXVI. at (he last supper
23 And he answered and said, b He
that dippeth his hand with me in the
dish, the same shall betray me.
24 The Son of man goeth, c as it is written of
him : but d wo unto that man by whom the Son
of man is betrayed ! it had been good for that
man if he had not been born.
25 Then Judas, which betrayed him, answered
c Ps. 22. lsai. 53. Dan. 9. 26. Mark 9. 12. Luke 24. 25, 26, 46. Acts 17. 2,;
& 26. 22, 23. 1 Cor. 15. 3. d John 17. 12.
of God who takes away the sin of the world. For much more
on this important subject than can, with propriety, be intro-
duced into these notes, see a Discourse on the Eucharist^
lately published by the Author of this work.
Verse 20. Now when the even was come, he sat down with the
twelve.] It is a common opinion that our Lord ate the pass-over
some hours before the Jews ate it ; for the Jews, according to
custom, ate theirs at the end of the fourteenth day, but Christ
ate his the preceding even, which was the beginning of the
same sixth day, or Friday ; the Jews begin their day at sunset-
ing, we at midnight. Thus Christ ate the passover on the
same day with the Jews, but not on the same hour. Christ
kept this pass-over the beginning of the fourteenth day, the
precise day and hour in which the Jews had eaten their first
pass-over in Egypt. See Exod. xii. 6 — 12. And in the same
part of the same day in which the Jews had sacrificed their first
paschal lamb, viz. between the two evenings, about the ninth hour,
or 3 o'clock, Jesus Christ, our pass-over, was sacrificed for us :
for it was at this hour that he yielded up his last breath ; and
then it was that the sacrifice being completed, Jesus said, it is
finished. See Exod. xii. 6, &c. and Deut. xvi. 6, &c. See on
John xviii. 28. and the Treatise on the Eucharist, referred to
on ver. 19. and see the notes on the 26th and following verses.
Verse 21. One of you shall betray me.] Or will deliver me
up. Judas had already betrayed him, ver. 15. and he was now
about to deliver him iuto the hands of the chief priests, ac-
cording to the agreement he had made with them.
Verse 22. They were exceeding sorrowful] That is, the eleven
who were innocent ; and the hypocritical traitor, Judas, en-
deavoured to put on the same appearance of sorrow. Strange !
Did he not know that Christ knew the secrets of his soul? Or
bad his love of money so far blinded him, as to render him
incapable of discerning even this, with which he had been
before so well acquainted ?
Verse 23. He that dippeth his hand] As the Jews ate the
pass-over, a whole family together, it was not convenient for
them all to dip their bread in the same dish ; they therefore
had several little dishes or plates, in which was the juice of
the bitter herbs, mentioned Exod. xii. 8. on different parts of
the table ; and those who were nigh one of these, dipped their
bread in it. As Judas is represented as dipping in the same
dish with Christ, it shows he was either near or opposite to
him. If this man's heart had not been hardened, and his con-
science seared beyond all precedent, by the deceitfulness of his
sin, would he have showed his face in this sacred assembly, or
have thus put the seal to his own perdition, by eating of this
sacrificial lamb ? Is it possible that he could feel no compunc-
tion ? Alas ! having delivered himself up into the hands of the
devil, he was capable of delivering up his Master into the
hands of the chief priests : and thus, when men are completely
hardened by the deceitfulness of sin, they can outwardly per-
form the most solemn acts of devotion, without feeling any
sort of inward concern about the matter.
Verse 24. The Son of man goeth] That is, is about to die.
Going, going away, departing, &c. are frequently used in the
best Greek and Latin writers, for death or dying. The same
words are often used in the Scriptures in the same sense.
It had been good for that man] Can this be said of any sinner
if there be any redemption from hell's torments? If a sinner
should suffer millions of millions of years in them, and get out
at last to the enjoyment of heaven ; then it was well for him
that he had been born, for still he has an eternity of blessedness
before him. Can the doctrine of the non-eternity of hell's tor-
ments stand in the presence of this saying? Or can the doc-
trine of the annihilation of the wicked consist with this de-
claration ? It would have been well for that man if he had
never been born ; then he must be in some state of conscious
existence, as non-existence is said to be better than that state in
which he is now found. — It was common for the Jews to say
of any flagrant transgressor, It would have been better for him
had he never been born. See several examples in Schoelgen.
Verse 25. Judas — said, Master, is it 1] What excessive im-
pudence ! He knew, in his conscience, that he had already
betrayed his Master, and was waiting now for the servants of
the chief priests, that he might deliver him into their hands,
and yet he says, (hoping that he had transacted his business
so privately that it had not yet transpired) Master, is it I?
It is worthy of remark, that each of the other disciples said
He institutes the
ST. MATTHEW.
holy eucharist*
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CCH.'l.
and said, Master, is it I? He said
unto him, Thou hast said.
26 IT a And as they were eating,
» Mark 14. 22. Luke 22. 19.—" 1 Cor. 11. 23, 24, 25.— 9 Many Greek copies
xvgte, Lord, is it I? But, Judas dares not, or will not use this
august title, but simply saysf«/3/3<, Teacher, is it I?
Thou hast said.] 2t/ an-as, or pn^ox pns atun amaritun,
" ye have said," was a common form of expression for yes. It
is so. " When the Zipporenses inquired whether Rabbi
Judas was dead ? The son of Kaphra answered, Ye have said.'"
i. e. he is dead. See Sckoetgen. Hor. Hebr. p. 225.
Verse 26. Jesus took bread] This is the first institution of what
is termed the Lord's Supper. To every part of this ceremony,
as here mentioned, the utmost attention should be paid.
To do this in the most effectual manner, I think it neces-
sary to set down the text of the three Evangelists, who have
transmitted the whole account, collated with that part of St.
b Jesus took bread, and c blessed it, and
brake it. and gave it to the disciples,
and said, Take, eat; d this is my body.
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[upwards of 100] have, gave thanks. See Mark 6. 41. d 1 Cor. 10. 16,
Paul's First Epistle to the Corinthians, which speaks of the
same subject, and which, he assures us, he received by divine
revelation. It may seem strange, that although John (chap,
xiii. 1 — 38) mentions all the circumstances preceding the
holy supper, and, from chap. xvi. 1 — 36. the circumstances
which succeeded the breaking of the bread, and in chapters
xv. xvi. and xvii. the discourse which followed the administra-
tion of the cup; yet he takes no notice of the divine institu-
tion at all. This is generally accounted for on his knowledge
of what the other three Evangelists had written ; and on his
conviction, that their relation was true, and needed no addi-
tional confirmation, as the matter was amply established by
the conjoint testimony of three such respectable witnesses.
matt. xxvi.
V. 26. And as they were
eating, Jesus took bread and
blessed i£(ffAeyjje\*s, and bless-
ed God) and brake it, and gave
it to the disciples, and said,
Take, eat, this is my body.
MARK XIV.
V. 22. And as they did eat,
Jesus took bread and blessed
(euAeyijsv*;, blessed God) and
brake it, and gave to them,
and said, Take, eat, this is my
body.
LUKE xxu.
V. 19. And he took bread
and gave thanks, (et/;£«£<ru(r«s,
i. e. to God) and brake it, and
gave unto them, saying :
This is my body, which is
given for you :
This do in remembrance of
me.
1 cor. xi.
V. 23. The Lord Jesus, the
same night in which he wa3
betrayed, took bread ;
V. 24. And when he had
given thanks (*«i et>;g<«£/«-»eve{,
i. e. to God) he brake it, and
said, Take, eat, this is my
body, which is broken for
you ; this do in remembrance
of me.
After giving the bread, the discourse related (John xiv. 1 — 31. inclusive) is supposed by Bishop JVewcome to have been delivered by
our Lord, for the comfort and support of his disciples under their present and approaching trials.
V. 27. And he took the cup,
and gave thanks, (£v%ctgtrq<rct<;)
and gave it to them, saying :
Drink ye all of it.
V. 28. For this is my blood
of the New Testament, which
is shed for you and for many
for the remission of sins.
V. 29. But I say unto you,
I will not drink henceforth of
this fruit of the vine, until that
day when I drink it new with
you in my Father's kingdom.
V. 23. And he took the cup ;
and when he had given thanks,
(£«#«£ irsjiras) he gave it to
them ; and they all drank of it
V. 24. And he said unto
them, This is my blood of the
New Testament, which is shed
for many.
V. 25. Verily I say unto
you, I will drink no more of
the fruit of the vine, until that
day that I drink it new in the
kingdom of God.
V. 20. Likewise also the cup
after supper, saying:
This cup is the New Testa-
ment in my blood, which is
shed for you.
V. 25. After the same man-
ner also, he took the cup, when
he had supped, saying :
This cup is the New Testa-
ment in my blood : this do ye,
as oft as ye drink it, in re-
membrance of me.
After this our Lord resumes that discourse which is found in the loth, 16th, and 11th chapters of John, beginning with the lart
verse of chap. xiv. Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony.
V. 30. And when they had
sung a hymn, they went out
into the Mount of Olives.
V. 26. And when they had
sung a hymn, they went out
into the Mount of Olives.
V. 39. And he came out,
and went as he was wont to
the Mount of Olives. And his
disciples also followed him.
JOHN XIV.
V. 1. When Jesus had spo-
ken these words, he went forth
with his disciples over the
brook Kedron.
CHAP. XXVI.
The sacrament of the
From the preceding harmonized view of this important
transaction, as described by three evangelists and one apos-
tle, we see the first institution, nature, and design of what has
been since called The Lord's Supper. To every circumstance,
as set down here, and the mode of expression by which such cir-
cumstances are described, we should pay the deepest attention.
Verse 26. As they were eating] Either an ordinary supper,
or the paschal lamb, as some think.— See the observations at
the end of this chapter.
Jesus took bread] Of what kind ? Unleavened bread, cer-
tainly, because there was no other kind to be had in all Judea
at this time ; for this was the first day of unleavened bread,
(ver. 17.) i. e. the 14th of the month Nisan, when the Jews,
according to the command of God, (Exod. xii. 15 — 20. xxiii.
15. and xxxiv. 25.) were to purge away all leaven from their
houses ; for he who sacrificed the pass-over, having leaven in
his dwelling, was considered to be such a transgressor of the
divine law as could no longer be tolerated among the people
of God ; and therefore was to be cut off from the congregation
of Israel. Leo of Modena, who has written a very sensible
treatise on the customs of the Jews, observes, " That so strictly
do some of the Jews observe the precept concerning the re-
moval of all leaven from their houses, during the celebration
of the paschal solemnity, that they either provide vessels en-
tirely new for baking, or else have a set for the purpose, which
are dedicated solely to the service of the pass-over, and never
brought out on any other occasion."
To this divinely instituted custom of removing all leaven
previously to the paschal solemnity, St. Paul evidently alludes,
1 Cor. v. 6, 7, 8. Know ye not that a little leaven leavenelh
the whole lamp ? Purge out therefore the old leaven, that ye may
be a new lump, as ye are unleavened. For even Christ, our pass -
«ver, is sacrificed for us ; therefore let us keep the feast, not
with old leaven, neither with the leaven of malice and wicked-
ness, but with the unleavened bread of sincerity and truth.
Now, if any respect should be paid to the primitive institu-
tion, in the celebration of this divine ordinance, then, unleavened,
unyeasted bread should be used In every sign or type, the thing
signifying or pointing out that which is beyond itself, should
either have certain properties, or be accompanied with certain
circumstances, as expressive as possible of the thing signified.
Bread, simply considered in itself, may be an emblem apt
enough of the body of our Lord Jesus, which was given for
us ; but the design of God was evidently that it should not
enly point out this, but also the disposition required in those
who should celebrate both the antetype and the type ; and this
the apostle explains to be sincerity and truth, the reverse of ma-
lice and wickedness. The very taste of the bread was instructive ;
it pointed out to every communicant, that he who came to the
table of God with malice or ill-will against any soul of man,
or with wickedness, a profligate or sinful life, might expect to
eat and drink judgment to himself, as not discerning that the
Lord's body was sacrificed for this very purpose, that all sin
might be destroyed ; and that sincerity, eiMxgtuta, such purity
L/ord^s supper instituted.
as the clearest light can discern no stain in, might be diffused
through the whole soul ; and that truth, the law of righteous-,
ness and true holiness, might regulate and guide all the actions
of life. Had the bread used on these occasions been of the
common kind, it would have been perfectly unfit, or improper,
to have communicated these uncommon significations ; and, as
it was seldom used, its rare occurrence would make the emblem-
atical representation more deeply impressive; and the sign, and
the thing signified, have their due correspondence and influence.
These circumstances considered, will it not appear that the
use of common bread in the sacrament of the Lord's supper is
highly improper ? He who can say, " This is a matter of no
importance," may say, with equal propriety, the bread itself
is of no importance ; and another may say, the wine is of no im-
portance ; and a third may say, " neither the bread nor wine
is any thing, but as they lead to spiritual references ; and the
spiritual reference being once understood, the signs are use-
less." Thus we may, through affected spirituality, refine
away the whole ordinance of God ; and with the letter and
form of religion, abolish religion itself. — Many have already
acted in this way, not only to their loss, but to their ruin, by
showing how profoundly wise they are above what is written.
Let those, therefore, who consider that man shall live by every
word which proceeds from the mouth of God, and who are con-
scientiously solicitous that each divine institution be not only
preserved, but observed in all its original integrity, attend to
this circumstance. The Lutheran church makes use of unlea-
vened bread to the present day.
And blessed it] Both St. Matthew and St. Mark use the
word tvteyyras, blessed, instead of ev^a^iriirxi, gave thanks,
which is the word used by St. Luke and St Paul. But instead
of ivMyTis-oii, blessed, ev%,«gis-7ic-xs, gave thanks, is the reading
often MSS in uncial characters, of the Dublin Codex rescrip-
ts, published by Dr Barrett, and of more than one hundred
others, of the greatest respectability. This is the reading also of
the Syriac and Arabic, and is confirmed by several of the
primitive Fathers. The terms in this case are nearly of the
same import, as both blessing and giving thanks were used on
these occasions. But what was it that our Lord blessed ? Not
the bread, though many think the contrary, being deceived
by the word it, which is improperly supplied in our version.
In all the four places referred to above, whether the word
blessed or gave thanks is used, it refers not to the bread, but to
God, the dispenser of every good. Our Lord here conforms
himself to that constant Jewish custom, viz. of acknowledging
God as the author of every good and perfect gift, by giving
thanks on taking the bread and taking the cup, at their ordinary
meals. For every Jew was forbidden to eat, drink^ or use
any of God's creatures, without rendering him (hanks ; and he
who acted contrary to this command, was considered as a
person who was guilty of sacrilege. From this custom we
have derived the decent and laudable one of saying grace,
{gratias, thanks) before and after meat. The Jewish form of
blessing, and probably that which our Lord used on this occa
i i
The sacrament of the
ST. MATTHEW
.•v
sion, none of my readers will be displeased to find here, though
it hasbeen mentioned once before : ontakingthe bread, they say,
= pxn jd Dr6 avion D^n "jSd irnSx nnx "]na Baruch atta
Elokinoo, Melech, hadlam, ha motse Lechem min haarets.
Blessed be thou our God, king of the universe, who bringest
forth bread out of the earth .'
Likewise on taking the cup, they say :
: |3JH ,l72 &Oja D^U'n fro UTl^X 'pa Baruch Elokinoo,
Melech, hadlam, Boreperey haggephen.
Blessed be our God, the Icing of the universe, the creator of the
the fruit of the vine !
The Mohammedans copy their example, constantly saying
before and after meat :
Bismillahi arahmani arraheemi.
In the name of God, the most merciful, the most compassionate.
No blessing therefore of the elements is here intended ; they
were already blessed, in being sent as a gift of mercy from
the bountiful Lord ; but God the sender is blessed, because of
the liberal provision he has made for his worthless creatures.
Blessing and touching the bread, are merely Popish ceremonies,
unauthorized either by Scripture, or the practice of the pure
church of God ; necessary of course to them who pretend to
transmute, by a kind of spiritual incantation, the bread and
wine into the real body and blood of Jesus Christ; a measure,
the grossest in folly, and most stupid in nonsense, to which
God in judgment ever abandoned the fallen spirit of man.
And brake it] We often read in the Scriptures of breaking
bread, but never of cutting it. The Jewish people had no-
thing similar to our high-raised loaf; their bread was made
broad and thin, and was consequently very brittle, and to di-
vide it, there was no need of a knife.
The breaking of the bread, I consider essential to the proper
performance of this solemn and significant ceremony ; because
this act was designed by our Lord to shadow forth the 'wound-
ing, piercing, and breaking of his body upon the cross ; and
;i9 all this was essentially necessary to the making a full atone-
ment for the sin of the world ; so it is of vast importance that
this apparently little circumstance, the breaking of the bread,
should be carefully attended to, that the godly communicant
may have every necessary assistance to enable him to discern
the Lord's body, while engaged in this most important and
divine of all God's ordinances. But who does not see that
one small cube of fermented, i. e. leavened bread, previously
divided from the mass with a knife, and separated by the
fingers of the minister, can never answer the end of the in-
stitution, either as to the matter of the bread, or the mode of
dividing it? Man is naturally a dull and heedless creature,
especially in spiritual things, and has need of the utmost as-
sistance of his senses, in union with those expressive rites and
ceremonies which the Holy Scripture, not tradition, has sanc-
tioned, in order to enable him to arrive at spiritual things,
through the medium of earthly similitudes.
And gave it to the disciples] Not only the breaking, but also
Lord's supper instituted.
the distribution of the bread are necessary parts of this rite.
In the Romish church, the bread is not broken nor delivered
to the people, that they may take and eat; but the conse-
crated wafer is put upon their tongue by the priest, and it
is generally understood by the communicants, that they should
not masticate, but swallow it whole.
" That the breaking of this bread, to be distributed:' says
Dr. Whitby, " is a necessary part of this rite, is evident, first,
by the continual mention of it by St. Paul and all the evan-
gelists, when they speak of the institution of this sacrament
which shows it to be a necessary part of it. 2dly, Christ
says, Take, eat, this is my body broken for you, 1 Cor. xi. 24,
But when the elements are not broken, it can be no more said,
This is my body broken for you, than where the elements are
not given. 3dly, Our Lord said, Do this in remembrance of
me, i. e. "Eat this bread broken, in remembrance of my
body broken on the cross :" now, where no body broken is
distributed, there, nothing can be eaten in memorial of bis
broken body. Lastly, the apostle, by saying, The bread
■which we break, is it not the communion of the body of Christ ?
sufficiently informs us, that the eating of his broken body is
necessary to that end, 1 Cor. x. 10. Hence it was, that this
rite of distributing bread broken, continued for a thousand
years ; and was, as Humbertus testifies, observed in the Roman
church in the eleventh century." Whitby in loco. At pre-
sent, the opposite is as boldly practised, as if the real scrip-
tural rite had never been observed in the church of Christ.
This is my body] Here it must be observed, that Christ
had nothing in his hands at this time, but part of that unlea-
vened bread which he and his disciples had been eating at
supper, and therefore he could mean no more than this, viz.
that the bread which he was now breaking represented his
body, which in the course of a few hours was to be crucified
for them. Common sense, unsophisticated with superstition
and erroneous creeds ; and reason, uuawed by the secular
sword of sovereign authority, could not possibly take any
other meaning than this plain, consistent, and rational one,
out of these words. " But," says a false and absurd creed,
" Jesus meant, when he said hoc est corpus meum, this is
my body, and hic est calix sanguinis mei, this is the cha-
lice of my blood, that the bread and wine were substantially
changed into his body, including flesh, blood, bones, yea, the
whole Christ, in his immaculate humanity and adorable divini-
ty !" And for denying this, what rivers of righteous blood have
been shed by state persecutions and by religious wars ! Well
it may be asked, " Can any man of sense believe, that when
Christ took up that bread and broke it, that it was his own
body which he held in his own hands, and which himself
broke to pieces, and which he and his disciples ate ?" He
who can believe such a congeries of absurdities, cannot be
said to be a volunteer in faith ; for it is evident, the man can
have neither faith nor reason, as to this subject.
Let it be observed, if any thing further is necessary on this
point, that the Paschal Lamb is called the Pass-over, because
The sacrament of the
it represented the destroying angel's passing over the children
of Israel, while he slew the first-born of the Egyptians : and
our Lord and his disciples call this lamb the Pass-over seve-
ral times in this chapter ; by which it is demonstrably evident,
that they could mean no more than that the lamb sacrificed
on this occasion was a memorial of, and represented the
means used for the preservation of the Israelites from the blast
of the destroying angel.
Besides,. our Lord did not say, hoc est corpus meum, {this is
my body) as he did not speak in the Latin tongue ; though as
much stress has been laid upon this quotation from the Vul-
gate, as if the original of the three Evangelists had been writ-
ten in the Latin language. Had he spoken in Latin, follow-
ing the idiom of the Vulgate, he would have said, Panis hie
corpus meum significat, or, symbolum est corporis mei : — hoc
poculum sanguinem meum represenlat, or, symbolum est sangui-
nis mei : — this bread signifies my body : this cup represents my
blood. But let it be observed, that in the Hebrew, Chaldee,
and Chaldeo-Syriac languages, there is no term which ex-
presses to mean, signify, denote, though both the Greek and
Latin abound with them : hence the Hebrews use a figure,
and say, it is, for, it signifies. So Gen. xli. 26, 27. The seven
kine are (i. e. represent) seven years. This is (represents) the
bread of affliction which our fathers ate in the land of Egypt.
Dan. vii. 24. The ten horns are (i. e. signify) ten kings. They
drank of the spiritual Rock which followed them, and the Rock
was (represented) Christ. 1 Cor. x. 4. And following this
Hebrew idiom, though the work is written in Greek, we find
in Rev. i. 20. The seven stars are (represent) the angels of the
seven churches: and the seven candlesticks are (represent) the
seven churches. The same form of speech is used in a variety
of places in the New Testament, where this sense must neces-
sarily be given to the word. Matt. xiii. 38, 39. The field is
(represents) the world : the good seed are (represent or sig-
nify) the children of the kingdom : the tares are (signify) the
children of the wicked one. The enemy is (signifies) the devil:
ihe harvest is (represents) the end of the world : the reapers
.are (i. e. signify) the angels. Luke viii. 9. What might this
narable be ? T<s EIH jj xtc^xjio^ etvr>j ■, — What does this parable
signify ? John vii. 36. T<; E2TIN ovrsn; a \oyoc, j What is the
•signification of this saying? John x 6. They understood
not what things they were, rtvoc HN, what was the significa-
tion of the things he had spoken to them. Acts x. 17. T< «v
EIH to ogcc/Act, zvhat this vision might be ; properly rendered
by our translators, what this vision should mean. Gal. iv. 24.
For these are the two covenants, avrsttyag EISIN a< ©\>o <?<«-
StjKcti, these signify the two covenants. Luke xv. 26. He ask-
ed, ti EIH t*vtcc, what these things meant. See also chap,
xviii. 36. After such unequivocal testimony from the Sacred
Writings, can any person doubt that, This bread is my body,
has any other meaning than, This bread represents my body ?
The Latins use the verb sum, in all its forms, with a similar
latitude of meaning. So, esse oneri fcrendo, he is able to
bear the burthen : bene esse, to live sumptuously : male esse,
CHAP. XXVI.
Lord's supper instituted.
to live miserably: recte esse, to enjoy good health: est mihi
fistula, I possess a flute : est hodie in rebus, he now enjoys
a plentiful fortune : est mihi namque domi pater, I have a
father at home, &c. esse solvendo, to be able to pay ; fuimus
Troes, fuit Ilium; the Trojans are extinct, Troy is no more.
In Greek also, and Hebrew, it often signifies to live, to die,
to be killed. Ou* EIMI, / am dead, or a dead man. Matt.
ii. 18. Rachel weeping for her children, »ri evx EISI, because
they were murdered. Gen. xlii. 36. Joseph is not, IjJ'X "pr
Yoseph einennu, lury/p ore ESTIN, Sep. Joseph is devoured
by a wild beast. Rom. iv. 17. Calling the things that are
not, as if they were alive. So Plutarch in Laconicis : " This
shield thy father always preserved ; preserve thou it, or may
thou not be :" H w ESO, may thou perish. OYfC ONTES
v»!*.»t, abrogated laws. EIMI iv e/^ot, I possess a sound un-
derstanding. E<s Trxregee vy.iv ESOMAI, I will perform the
part of a father to you. EIMI tk jt-o/ve&i; tjj? de, I am an in-
habitant of that city. 1 Tim. i. 7. Desiring to be teachers of
the law, 3-sAavTes EINAI vey-oho^ao-icxXti, desiring to be reputed
teachers of the law,i. e. able divines. T<* ONTA, thethingsthat
are, i. e. noble and honourable men : rot. fiy ONTA, the
things that are not, viz. the vulgar, or those of ignoble birth.
Terlullian seems to have had a correct notion of those words
of our Lord, Acceptum panem, et distributum discipulis, corpus
ilium suum fecit hoc est corpus meum dicendo, id est, figu-
ra corporis mei. Ad vers. Marc. 1. v. c. 40. " Having taken the
bread, and distributed that body to his disciples, he made it his
body by saying, This is my body, i. e. a figure of my body."
That our Lord neither spoke in Greek nor Latin, on this
occasion, needs no proof. It was, most probably, in what
was formerly called the Chaldaic, now the Syriac, that our
Lord conversed with his disciples. Through the providence
of God, we have complete versions of the Gospels in this
language ; and in them it is likely we have the precise words
spoken by our Lord on this occasion. In Matt. xxvi. 26. and
27. the words in the Syriac version are, cjj-ss— S Q_I01
hanau pagree, this is my body, e. VM Q-JO) hanau dernee,
this is my blood, of which forms of speech the Greek is a ver-
bal translation ; nor would any man, even in the present day,
speaking in the same language, use, among the people to
whom it was vernacular, other terms than the above to ex-
press, This represents my body, and this represents my blood.
But this form of speech is common, even in our own lan-
guage, though we have terms enow to fill up the ellipsis.
Suppose a man entering into a museum, enriched with the re-i
mains of ancient Greek sculpture ; his eyes are attracted by a
number of curious busts ; and on inquiring what they are,
he learns, this is Socrates, that Plato, a third Homer ; others
Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus,
Livy, Cesar, Nero, Vespasian, &c. Is be deceived by this
information ? Not at all : he knows well that the busts he
sees are not the identical persons of those ancient philosophers,
poets, orators, historians, and emperors, but only represent.-.
U2
The sacrament of the ST. MATTHEW,
AaMd4203' 27 And he took the cup, and gave, 28 For
Accn>'3rp' thanks, and gave it to them, saying,
a Drink ye all of it ;
* Mark 14. 23.-
-b See Exod. 24. 8. Lev. 17. II.
ations of their persons in sculpture, between which and the
originals there is as essential a difference as between a human
bodj, instinct with all the principles of rational vitality, and
a block of marble. When, therefore, Christ took up a piece
of bread, brake it, and said, This 19 my body, who but the
most stupid of mortals could imagine that he was, at the same
time, handling and breaking his own body ! Would not any
person, of plain common sense, see as great a difference be-
tween the man Christ Jesus and the piece of bread, as between
the block of marble and the philosopher it represented, in the
case referred to above ? The truth is, there is scarcely a more
common form of speech in any language, than, This is, for
this represents or sigmfies. And as our Lord refers, in the
whole of this transaction, to the ordinance of the Pass-over,
we may consider him as saying, " This bread is now my
body, in that sense in which the Paschal Lamb has been my
body hitherto ; and this cup is my blood of the New Testa-
ment, in the same sense as the blood of bulls ^and goats has
been my blood under the Old : Exod. xxiv. Heb. ix. That
is, The Paschal Lamb and the sprinkling of blood, repre-
sented my sacrifice to the present time : this bread and this
wine shall represent my body and blood through all future
ages : therefore, Do this in remembrance of me."
St. Luke and St. Paul add a circumstance here which is
not noticed either by St. Matthew or St. Mark. After, this
is my body, the former adds, which is given for you ; the lat-
ter, which is broken for you : the sense of which is, " As God
has in his bountiful providence given you bread for the suste-
nance of your lives, so in his infinite grace, he has given you
my body to save your souls unto life eternal. But as this
bread must be broken and masticated, in order to its becom-
ing proper nourishment, so my body must be broken, i. e.
crucified for you, before it can be the bread of life to your
souls. As therefore your life depends on the bread which
God's bounty has provided for your bodies, so your eternal
life depends on the sacrifice of my body on the cross for your
souls." Besides, there is here an allusion to the offering of
sacrifices — an innocent creature was brought to the altar of
God, and its blood (the life of the beast) was poured out for,
or in behalf of the person who brought it. Thus Christ says,
alluding to the sacrifice of the paschal lamb, This- is my body-,
Tovn-ep ufiuv S'too/^etoii, which is given in your stead, or in your
behalf; a free gift from God's endless mercy for the salva-
tion of your souls. This is my body, to wrta v/aojv x.\a/u.evov,
(1 Cor. xi. 24.) which is broken — sacrificed in your stead; as
without the breaking (piercing) of the body, and spilling of
the blood, there was no remission.
In this solemn transaction we must weigh every word, as
Lord's supper instituted.
of the
b this is my blood c of the a.m. 40.33.
AD 29
New Testament, which is shed d for An.' oiVmp
c ■' y . . . CClf. 1.
many, tor the remission of sins. —
c Jer. 31. 31. a Ch. 20. 28. Rom. 5. 15. Hebr. 9. 22.
there is none without its appropriate and deeply emphatic
meaning. So it is written, Ephes. v. 2. Christ hath loved us,
and given himself, vTrep *}[*.&*, on our account, or in our stead,
an offering and a sacrifice (&vtix) to God for a sweet-smell-
ing savour, that, as in the sacrifice offered by Ncmh, Gen.
viii. 21. (to which the apostle evidently alludes) from which
it is said, The Lord smelled a sweet savour, nmn m riach ha-
nichoach, a savour of rest, so that he became appeased towards
the earth, and determined that there should no more be a
flood to destroy it ; in like manner, in the offering and sacri-
fice of Christ for us, God is appeased towards the human
race ; and has in consequence decreed, that whosoever believeth
in him shall not perish, but have everlasting life.
Verse 27. And he took the cup] Met* to «W»u<r<*<, after
having supped, Luke xxii. 20. and 1 Cor. xi. 25. Whether
the supper ivas on the paschal lamb, or whether it was a com-
mon or ordinary meal, 1 shall not wait here to inquire : see at
the end of this chapter. In the parallel place in Luke xxii.
we find our Lord taking the cup, ver. 17. and again ver. 19.
by the former of which was probably meant the cup of bless-
ing, n:ron D13 kos haberakah, which the master of a family
took, and after blessing God, gave to each of his guests by
way of welcome : but this second taking the cup, is to be un-
derstood as belonging peculiarly to the very important rite
which he was now instituting, and on which he lays a very
remarkable stress. With respect to the bread, he had before
simply said, Take, eat, this is my body ; but concerning the
cup, he says, Drink ye all of this: for as this pointed out the
very essence of the institution, viz. the blood of atonement, it
was necessary that each should have a particular application
of it, therefore he says, Drink ye all of this. By this we
are taught that the cup is essential to the sacrament of the
Lord's supper ; so that they who deny the cup to the people,
sin against God's institution ; and they who receive not the
cup, are not partakers of the body and blood of Christ. If
either could without mortal prejudice be omitted, it might be
the bread ; but the cup, as pointing out the blood poured out,
i e. the life, by which alone the great sacrificial act is per-
formed, and remission of sins procured, is absolutely indis-
pensable. On this ground it is demonstrable, that there is
not a priest under heaven, who denies the cup to the people,
that can be said to celebrate the Lord's supper at all ; nor is
there one of their votaries that ever received the holy sacra-
ment. All pretension to this is an absolute farce, so long as
the cup, the emblem of the atoning blood, is denied. How
strange is it, that the very men who plead so much for the
bare literal meaning of this is my body, in the preceding verse,
should deny all meaning to drink ye all of this cup, in this
The sacrament of the
29 But a I say unto you, I will not drink
henceforth of this fruit of the vine, b un-
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
CHAP. XXVI. ' Lord's sapper instituted.
til that day when I drink it new with
Mark 14. 23. Luke 22. 18.
verse ! And though Christ has in the most positive manner
enjoined it, they will not permit one of the laity to taste it !
Oh ! what a thing is man! a constant contradiction to reason
and to himself.
I have just said, that our blessed Lord lays remarkable stress
on the administration of the cup, and on that which himself
assures us, is represented by it. As it is peculiarly emphatic,
I beg leave to set down the original text, which the critical
reader will do well minutely to examine : Tovro yag er< TO
xi/ax /u,iv TO rij? xo-ttfii S'ix^Ktiq, TO irt^i iraWm le>c%vvt>p<.evo9 £/j
*<pe<riv a^ccpTim. The following literal translation and para-
phrase do not exceed its meaning ;
For, THIS is THAT blood of mine, which was pointed out
by all the sacrifices under the Jewish law, and particularly by
the shedding and sprinkling of the blood of the paschal lamb.
THAT blood of the sacrifice slain for the ratification of the
new covenant. THE blood ready to be poured out for the
multitudes, the whole Gentile world as well as the Jews, for
the taking away of sins ; sin, whether original or actual, in all
its power and guilt, in all its internal energy and pollution.
And gave thanks'] See the form used on this occasion on
ver. 26. and see the Mishna, Tract ni3"D Beracoth.
Verse 28. For this is my blood of the New Testament] This
is the reading both here and in St. Mark : but St. Luke and
St. Paul say, This cup is the New Testament in my blood.
This passage has been strangely mistaken : by New Testa-
ment many understand nothing more than the book commonly
known by this name, containing the four Gospels, Acts of the
Apostles, apostolical Epistles, and book of the Revelation ; and
they think that the cup of the New Testament, means no more
than merely that cup which the book called the New Testa-
ment enjoins in the sacrament of the Lord's supper. As this
is the case, it is highly necessary that this term should be ex-
plained. The original, H Kctuy AixBukh, which we translate
Tlie New Testament, and which is the general title of all the
contents of the book already described, simply means the new
covenant. Covenant, from con, together, and venio, I come,
signifies an agreement, contract, or compact between two
parties, by which both are mutually bound to do certain
things, on certain conditions and penalties. It answers to the
Hebrew n,vQ berith, which often signifies not only the cove-
nant or agreement, but also the sacrifice which was slain on
the occasion, by the blood of which the covenant was rati-
fied, and the contracting parties professed to subject them-
selves to such a death as that of the victim, in case of vio-
lating their engagements. An oath of this kind, on slaying
the covenant sacrifice, was usual in ancient times : so in Ho-
mer, when a covenant was made between the Greeks and the
Trojans, and the throats of lambs were cut, and their blood
you in my Father's kingdom.
A. M. 4033.
A. D. 29
An. Olyirii'.
ecu. 1.
h Acts 10. 41.
poured out, the following form of adjuration was used by the
contracting parties :
Zev y-vciis-i, (JLiyi^e, xxi xSxvaToi 3-eol xXXoi,
O7r7irore^ot 7rgoTggot inrt^ ogx.ix ■xvitA.vMxv ,
Q.OS Tip1 tyit,t<pxXoc, %x{*.xots pen, t»s oS'e oi'itx;,
Avrav, xxt TiKeoiv. uXo%ot ^x^Xoitrt fuyetev.
All-glorious Jove, and ye, the Powers of heaven '■
Whoso shall violate this contract first,
So be their blood, their children's, and their own.
Poured out, as this libation, on the ground :
And let their wives bring forth to other men !
Iliad. 1. iii. v. 298— 301.
Our blessed Saviour is evidently called the Aia.%xyh ms
berith, or covenant sacrifice, Isai. xlii. 6. xlix. 8. Zech. ix. 11.
And to those Scriptures he appears to allude, as in them the
Lord promises to give him for a covenant (sacrifice) to the
Gentiles, and to send forth by the blood of this covenant (vic-
tim) the prisoners out of the pit. The passages in the Sacred
Writings, which allude to this grand sacrificial and atoning
act, are almost innumerable. See the Preface to Matthew.
In this place, our Lord terms his blood, the blood of the
new covenant : by which he means that grand plan of agree-
ment or reconciliation, which God was now establishing be-
tween himself and mankind, by the passion and death of his
Son ; through whom alone, men could draw nigh to God ; and
this new covenant is mentioned in contradistinction from the
old covenant, r> irxXxia Aix.%x.v, 2 Cor. iii. 14. by' which ap-
pellative all the books of the old Testament were distinguish-
ed, because they pointed out the way of reconciliation to God
by the blood of the various victims slain under the law : but
now, as the Lamb of God, which taketh away the siti of the
world, was about to be offered up, a new and living way
was thereby constituted, so that no one henceforth could come
unto the Father but by him. Hence all the books of the New
Testament which bear unanimous testimony to the doctrine
of salvation by faith through the blood of Jesus, are termed
H Kaivs? Aix$v>c>i, The new covenant. See the Preface.
Dr. Lightfoot's observations on this are worthy of serious
notice. " This is my blood of the New Testament. Not only
the seal of the covenant, but the sanction of the new covenant.
The end of the Mosaic economy, and the confirming of a
new one. The confirmation of the old covenant was by the
blood of bulls and goats, Exod. xxiv. Heb. ix. because blood
was still to be shed : the confirmation of the new was by a
cup of wine, because under the new covenant there is no far-
ther shedding of blood. As it is here said of the cup, This
cup is the New Testament in my blood ; so it might be said of
the cup of blood, Exod. xxiv. That cup was the old Testament
in the blood of Christ : there, all the articles of that covenant
J esus foretells the unfaithfulness ST
Vd4293' 30 ^ a And when tney had sunS a
A'caivT' b ^Jmn' ^hey went out into the mount
of Olives.
MATTHEW. of his disciples
31 Then saith Jesus unto them, e All Viitf
' n. Olymp
CCII. 1.
» Maik 14. 26. b Or.psafm.
being read over, Moses sprinkled all the people with blood,
and said, This is the blood of the covenant which God hath
made with you ; and thus that old covenant or testimony was
confirmed. In like manner, Christ, having published all the
articles of the new covenant, he takes the cup of wine, and
gives them to drink, and saith, This is the New Testament in
my blood, and thus the new covenant was established." — Works,
vol. ii. p. 260.
Which is shed, {tKftmey.iw poured out) for many] ~£.k.%io>
and ik^vu, to pour out, are often used in a sacrificial sense in
the Septuagint, and signify to pour out or sprinkle the blood
of the sacrifices before the altar of the Lord by way of atone-
ment, See 2 Kings xvi. 15. Lev. viii. 15. ix. 9. Exod. xxix.
12. Lev. iv. 7, 14, 17,30, 34. and in various other places.
Our Lord, by this very remarkable mode of expression,
teaches us, that as his body was to be broken or crucified,
vTreg »n.m, in our stead, so here the blood was to be poured
out to make an atonement, as the words remission of sins
sufficiently prove ; for without shedding of blood there was no-
remission, Heb. ix. 22. nor any remission by shedding of
blood, but in a sacrificial way. See the passages above, and
on ver. 26.
The whole of this passage will receive additional light when
'ollated withlsai. liii. 11, 12. By his knowledge shall my right-
eous servant justify many, for he shall bear their iniquities — be-
cause he hath poured out his soul unto death, and he bare the
sin of many. The pouring out of the soul unto death, in the
Prophet, answers to this is the blood of the new covenant which
is poured out for you, in the Evangelists : and the D'DT rabbim,
multitudes, in Isaiah, corresponds to the many, -xoXXoi, of Mat-
thew and Mark. The passage will soon appear plain, when
we consider that two distinct classes of persons are mentioned
by the prophet. 1. The Jews. — Ver. 4. Surely he hath borne
our griefs, and carried our sorrows. — Ver. 5. But he was
wounded for our transgressions, he was bruised for our ini-
quities, the chastisement of our peace was upon him. — Ver. 6
All we like sheep have gone astray, and the Lord hath laid upon
him the iniquity of us all. 2. The Gentiles. — Ver. 11. By
his knowledge, mjH3 beda&to, i. e. by his being made known,
published as Christ crucified among the Gentiles, he shall jus-
tify D"31 rabbim, the multitudes, (the Gentiles) for he shall
(also) bear their offences, as well as ours, the Jews, ver. 4,
&c. It is well known, that the Jewish dispensation termed
by the apostle as above, v ■praXeiin frixS-qx-ti., the old covenant,
was partial and exclusive. None were particularly interested
in it, save the descendants of the twelve sons of Jacob : where-
as the Christian dispensation, y x«<v<; foft&yKT), the new cmc-
je shall d
this night :
be offended because
for it is written, '
of me
I will
c Mark 14 27. John 16. 32. <* Ch. 11. 6. « Zech. 13. 7.
nant, referred to by our Lord in this place, was universal;
for as Jesus Christ by the grace of God tasted death for every
man, Heb. xi. 9. and is that Lamb of God that taketh away
the sin of the world, John i. 29. who would have all men t»
be saved, and come to the knowledge of the truth, 1 Tim. ii. 4.
even that knowledge of Christ crucified, by which they are to
be justified, Isai. liii. 11. therefore he has commanded his dis-
ciples to go into all the world, and preach the Gospel to every
creature, Mark xvi. 15. The reprobate race, those who were
no people and not beloved, were to be called in ; for the Gos-
pel was to be preached to all the world, though it was to begin
at Jerusalem, Luke xxiv. 47. For this purpose was the blood
of the new covenant-sacrifice poured out for the multitudes,
that there might be but one fold, as there is but one shepherd :
and, that God might be all and in all.
For the remission of sins.] Hie citpertv oiu.apriat, for (or, in
reference to) the taking away of sins. For, although the blood
is shed, and the atonement made, no man's sins are taken away
until, as a true penitent, he returns to God ; and feeling hi*
utter incapacity to save himself, believes in Christ Jesus, who
is the justifier of the ungodly.
The phrase, »<pe<rts rav os/*,a.gTia>v, remission of sins, (frequently
used by the Septuagint) being thus explained by our Lord, is
often used by the evangelists and the apostles ; and does not
mean merely the pardon of sins, as it is generally understood,
but the removal or taking away of sins ; not only the guilt,
but also the very nature of sin, and the pollution of the soul
through it ; and comprehends all that is generally understood '
by the terms justification and sanctifcation. For the use and
meaning of the phrase, u<p<<7i<i apctgriav, see Mark i. 4. Luke
i. 77. iii. 3. xxiv. 47. Acts ii. 38. v. 31. x. 43. xiii. 38. xxvi.
18. Coloss. i. 14. Heb. x. 18.
Both St. Luke and St. Paul add, that after giving the bread
our Lord said, Do this in remembrance of me. And after giv-
ing the cup, St. Paul alone adds, This do ye, as oft as ye drink
it, in remembrance of me. The account, as given by St. Paul,
should be carefully followed, being fuller; and received, ac-
cording to his own declaration, by especial revelation from
God. See 1 Cor. xi. 23. For I have received of the Lord
that which also I delivered unto you, &c. See the harmonized
view above.
Verse 29. I will not drink henceforth of this fruit of the
vine] These words seem to intimate no more than this : We
shall not have another opportunity of eating this bread and
drinking this wine together: as in a few hours my crucifixion
shall take place.
Until that day when I drink it new with you] That is, I shall
Peter's resolution
CHAP. XXVI.
his denial foretold.
A.M. 4033.
A. D. 29.
An. Oiymp-
CC11. 1.
smite the shepherd, and the sheep of the I 34 Jesus said unto him, b Verily I
■ i ii i ,, 111 i:i j.1 T^L-i. il,". _'.la L-
flock shall be scattered abroad
32 But after I am risen again, a I will
go before you into Galilee.
33 Peter answered and said unto him, Though
all men shall be offended because of thee, yet will
I never be offended.
a Ch. 28. 7, 10, 16. Mark 14. 28. &16. 7.
no more drink of the produce of the vine with you ; but shall
drink new wine — wine of a widely different nature from this
— a wine which the kingdom of God alone can afford. The
term new in Scripture is often taken in this sense. So the
new heaven, the new earth, the new covenant, the new man —
mean a heaven, earth, covenant, man, of a very different nature
from the former. It was our Lord's invariable custom to il-
lustrate heavenly things by those of earth : and to make that
which had last been the subject of conversation the means of
doing it. Thus he uses wine here, of which they had lately
drunk, and on which he had held the preceding discourse,
to point out the supreme blessedness of the kingdom of God.
But however pleasing and useful wine may be to the body,
and how helpful soever, as an ordinance of God, it may be to
the soul in the holy sacrament ; yet the wine of the kingdom,
the spiritual enjoyments at the right hand of God, will be in-
finitely more precious and useful. From what our Lord says
here, we learn, that the sacrament of his supper is a type of,
and a pledge to, genuine Christians, of the felicity they shall
enjoy with Christ in the kingdom of glory.
Verse 30. And when they had sung a hymn] Y^v^s-annr; means,
probably, no more than a kind of recitative reading or chant-
ing. As to the hymn itself, we know, from the universal con-
sent of Jewish antiquity, that it was composed of Psalms 113,
114, 115, 116, 117, and 118, termed by the Jews V?n halel,
from iT-lbSn halelu-yah, the first word in Psalm 113. These
six Psalms were always sung at every paschal solemnity*
They sung this great hillel on account of the Jive great bene-
fits referred to in it; viz. 1. The Exodus from Egypt, Psal.
cxiv. 1, Wlien Israel went out of Egypt, &c. 2. The miracu-
lous division of the Red Sea, ver. 3. The sea saw it and fled.
3. The promulgation of the Law, ver. 4. The mountains skip-
ped like lambs. 4. The resurrection of the dead, Psal. cxvi.
9. I will walk before the Lord in the land of the living. 5.
The passion of the Messiah, Psal. cxv. 1. Not unto us, O Lord,
not unto us, &c. See Schoetgen, Hor. Hebr. p. 231. and my
Discourse on the Nature and Design of the Eucharist, 8vo. Lonrl.
1808.
Verse 31. All ye shall be offended] Or rather, Ye will all
be stumbled — 5t«»te« vpeif o-xcsvJaPus-S-jjfi^e — ye will all forsake
me, and lose in a great measure your confidence in me.
a.m. m?,.
A. D. 29.
An Olymj'.
ecu. l.
say unto thee, That this night, be-
fore the cock crow, thou shalt deny me
thrice.
35 Peter said unto him, Though I should die
with thee, yet will I not deny thee. Likewise
also said ail the disciples.
b Mark 14. 30. Luke 22. 34. John 13. 38.
TJiis night] The time of trial is just at band.
I will smite the shepherd] It will happen to you as to a flock
»f sheep, whose shepherd has been slain — the leader and
guardian being removed, the whole flock shall be scattered,
and be on the point of becoming a prey to ravenous beasts.
Verse 32. But after I am risen again] Don't lose your con-
fidence, for though I shall appear for a time to be wholly left
to wicked men, and be brought under the power of death;
yet I will rise again, and triumph over all your enemies and
mine.
/ will go before you] Still alluding to the case of the shep-
herd and his sheep. Though the shepherd have been smit-
ten, and the sheep scattered, the shepherd shall revive again,
collect the scattered flock, and go before them, and lead them
to peace, security, and happiness.
Verse 33. Peter — said unto him, Though all men shall be
offended — yet will I- never] The presumptuous person ima-
gines he can do every thing, and can do nothing : thinks he
can excel all, and excels in nothing : promises every thing,
and performs nothing. The humble man acts a quite con-
trary part. There is nothing we know so little of, as our-
selves— nothing we see less of, than our own weakness and
poverty. The strength of pride is only for a moment. Peter,
though vainly confident, was certainly sincere — he had never
been put to a sore trial, and did not know his own strength.
Had this resolution of his been formed in the strength of God,
he would have been enabled to maintain it against earth and
hell.
Verse 34. Jesus said] Our Lord's answer to Peter is very
emphatic and impressive. Verily — I speak a solemn weighty
truth, thou wilt not only be stumbled, fall off, and forsake thy
Master, but thou wilt even deny that thou hast or ever had any
knowledge of, or connexion with me ; and this thou wilt do,
not by little and little, through a long process of time, till the
apostacy, daily gathering strength, shall be complete ; but
thou wilt do it this very night, and that not once only, but
thrice ; and this thou wilt do also in the earlier p;:rt of the
night, before even a cock shall crow. Was not this warning
enough to him not to trust in his own strength, but to depend
on God ?
Verse 35. Though I should die with thee, yet will I not deny
A. M 4033.
A. D. 29.
An. Olymp.
ecu. i.
Christ's agony
36 IT a Then cometh Jesus with them
unto a place called Gethsemane, and
saith unto the disciples, Sit ye here,
while I go and praj yonder.
37 And he took with him Peter and b the two
sons of Zebedee, and began to be sorrowful and
very heavy.
ST. MATTHEW.
" Mark 14. 32— 35. Luke 22. 39. John 18. 1. " Ch. 4. 21.
thee.] He does not take the warning which his Lord gave
him — he trusts in the warm sincere attachment to Christ
which he now feels, not considering that this must speedily
fail, unless supported by the power of God.
Verse 36. A place called Gethsemane] A garden at the foot
of the mount of Olives. The name seems to be formed from
ru gath, a press, and {DIP shemen, oil; probably the place
where the produce of the mount of Olives was prepared for
use. The garden of the oil-press, or olive-press.
Sit ye here] Or, stay in this place, while I go and pray
yonder: and employ ye the time, as I shall employ it — in
watching unto prayer.
Verse 37. And he took with him Peter and the two sons of
Zebedee] That is, James and John ; the same persons who
had beheld his transfiguration on the mount — that they might
contemplate this agony in the light of that glory which they
had there seen ; and so be kept from being stumbled by a
view of his present humiliation.
Began to be sorrowfid] AvirewSxi, from Xvu, to dissolve —
exquisite sorrow, such as dissolves the natural vigour, and
threatens to separate soul and body.
And very heavy.] Overwhelmed with anguish — a^V-evf/v.
This word is used by the Greeks to denote the most extreme
an'uish which the soul can feel — excruciating anxiety and tor-
ture of spirit.
Verse 38. Then saith he] Then saith — Jesus : — I have added
the word Jesus, i W£ov<;, on the authority of a multitude of
eminent MSS. See them in Gricsbach.
My soul is exceeding sorrowfid, (or, is surrounded with ex-
ceeding sorrow) even unto death] This latter word explains
the two former : My soul is so dissolved in sorrow, my spirit
is filled with such agony and anguish, that if speedy succour
be not given to my body, death must be the immediate conse-
quence.
Now, the grand expiatory sacrifice begins to be offered :
in this garden Jesus enters fully into the sacerdotal office ;
and now on the altar of his immaculate divinity, begins to
effer his own body — iris own life — a lamb without spot, for
the sin of the world. St. Luke observes, chap. xxii. 43, 44.
that there appeared unto him an angel from heaven strength-
ening him ; and that being in an agony, his sweat was like
A. M. 403S.
A. D. 29.
An. Olymp.
CCII. 1.
in the garden.
38 Then saith he unto them, e My
soul is exceeding sorrowful, even unto
I death : tarry ye here, and watch with
me.
39 And he went a little farther, and fell on
his face, and d prayed, saying, e O my Father,
if it be possible, f let this cup pass from me !
c John 12. 27.-
-* Mark 14. 36. Luke 22 42.
f Ch. 20. 22.
Hebr. 5. 7. « John 12. 27.
great drops of blood falling to the ground. How exquisite
must this anguish have been, when it forced the very blood
through the coats of the veins, and enlarged the pores in such
a preternatural manner, as to cause them to empty it out in
large successive drops! In my opinion, the principal part of
the redemption price was paid in this unprecedented and in-
describable agony.
Bloody sweats are mentioned by many authors ; but none
was ever such as this — where a person in perfect health, (hav-
ing never had any predisposing sickness to induce a debility
of the system) and in the full vigour of life, about thirty-three
years of age, suddenly, through mental pressure, without any
fear of death, sweat great drops of blood ; and these conti-
nued, during his wrestling with God, to fall to the ground.
To say that all this was occasioned by the fear he had of
the ignominious death which he was about to die, confutes
itself - for this would not only rob him of his divinity, for
which purpose it is brought, but it deprives him of all excel-
lency, and even of manhood itself. The prospect of death
could not cause him to suffer thus, when he knew that in less
than three days he was to be restored to life, and be brought
into an eternity of blessedness. His agony and distress can
receive no consistent explication but on this ground — He suf-
fered, the just for the unjust, that he might bring us to
God. O glorious truth! O infinitely meritorious suffering!
And O ! above all, the eternal love, that caused him to undergo
such sufferings for the sake of sinners !
Verse 39. Fell on his face] See the note on Luke xxii.
44. This was the ordinary posture of the supplicant when
the favour was great which was asked, and deep humiliation
required. The head was put between the knees, and the
forehead brought to touch the earth — this was not only a hu-
miliating, but a very painful posture also.
This cup] The word cup is frequently used in the Sacred
Writings to point out sorrow, anguish, terror, death. It seems
to be an allusion to a very ancient method of punishing cri-
minals. A cup of poison was put into their hands, and they
were obliged to drink it. Socrates was killed thus, being ob-
liged by the magistrates of Athens, to drink a cup of the
juice of hemlock. To death, by the poisoned cup, there
seems an allusion in Heb. ii. 9. Jesus Christ by the grace of
A. M. 4033.
A. D. 29.
An. Oljmp.
CCII. 1.
Chris? s agony
nevertheless a not as I will, but as
thou wilt.
40 And he cometh unto the disciples,
and findeth them asleep, and saith unto Peter,
What, could ye not watch with me one hour?
41 b Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the
flesh is weak.
42 He went away again the second time, and
prayed, saying, O my Father, if this cup may
not pass away from me, except I drink it, thy
will be done.
CHAP. XXVI.
in the garden.
a John 5. 30. & 6. 38. Phil. 2. 8.
God, tasted death for every man. The whole world are here
represented as standing guilty and condemned before the tri-
bunal of God : into every man's hand the deadly cup is put,
and he is required to drink off the poison — Jesus enters, takes
every man's cup out of his hand, and drinks off the poison,
and thus tastes or suffers the death which every man other-
wise must have undergone.
Pass from me] Perhaps there is an allusion here to several
criminals standing in a row, who are all to drink of the same
cup, but the judge extending favour to a certain one, the cup
passes by him to the next.
Instead of ■xe.ot^av pixgov, going a little forward, many emi-
nent MSS. have 7ir^ao-tX6m, coming a little forward — but the
variation is of little moment. At the close of this verse se-
veral MSS. add the clause in Luke xxii. 43. There appeared
an angel, &c.
Verse 40. He — saith unto Peter] He addressed himself more
particularly to this apostle, because of the profession he had
made, ver. 33. as if he had said, " Is this the way you testify
your affectionate attachment to me ? Ye all said you were
ready to die with me ; what then, cannot you watch one hour?"
Instead of ovx. it^vh-htc, cou'd ye not ; the Codex Mexandri-
nus, the later Syriac in the margin, three of the Itala, and
Juvencus, read cvk ttr%v<ra<i, couldst thou mo?— -referring the
reproach immediately to Peter, who had made the promises
mentioned before.
Verse 41. That ye enter not into temptation] If ye cannot
endure a little fatigue when there is no suffering, how will
ye do when the temptation, the great trial of your fidelity and
courage, cometh ? Watch — that ye be not taken unawares ;
and pray — that when it comes ye may be enabled to bear it.
The spirit — is willing, hut the flesh is weak] Your incli-
nations are good — ye are truly" sincere ; but your good pur-
poses will be overpowered by your timidity. Ye wish to con^
tinue steadfast in your adherence to your Master ; but your
fears will lead you to desert him.
A. M. 4033.
A. D. 29.
43 And he came and found them
asleep again: for their eyes were ^cuT
heavy.
44 And he left them, and went away again,
and prayed the third time, saying the same
words.
45 Then cometh he to his disciples, and saith
unto them, Sleep on now, and take your rest :
behold, the hour is at hand, and the Son of man
is betrayed into the hands of sinners.
46 Rise, let us be going; behold, he is at hand
that doth betray me.
h Mark 13. 33. & 14. 38. Luke 22. 40, 46. Eph. 6. 18.
Verse 42. O my Father, if this cup may not pass away from
me] If it be not possible — to redeem fallen man, unless I
drink this cup, unless I suffer death for them : thy will be done,
I am content to suffer whatever may be requisite to accom-
plish the great design. In this address the humanity of Christ
most evidently appears ; for it was his humanity alone that
could suffer; and if it did not appear that he had felt these
sufferings, it would have been a presumption that he had not
suffered, and consequently made no atonement. And had he
not appeared to have been perfectly resigned in these suffer-
ings, his sacrifice could not have been a free-will but a con-
strained offering, and therefore of no use to the salvation of
mankind.
Verse 43. Their eyes were heavy.] That is, they could not
keep them open. Was there nothing preternatural in this?
Was there no influence here from the powers of darkness ?
Verse 44. Prayed the third time] So St. Paul — I besought
the Lord thrice that it might depart from me, 2 Cor. xii. 8.
This thrice repeating the same petition argues deep earnest-
ness of soul.
Verse 45. Sleep on now, and take your rest] Perhaps it
might be better to read these words interrogatively, and pa-
raphrase them thus: Do ye sleep on still ? Will no warnings
avail ? Will no danger excite you to watchfulness and prayer ?
My hour—in which I am to be delivered up, is. at hand:
therefore now think of your own personal safety.
The Son of man is betrayed into the hands of sinners]
Ai*,oi*Ta\m, viz. the Gentiles or Heathens, who were generally
distinguished by this appellation, from the Jews. Here it
probably means the Roman cohort that was stationed on fes-
tivals, for the defence of the temple. By the Romans he was
adjudged to death : for the Jews acknowledge that they had
no power in capital case3. See the note on chap. ix. 10.
Verse 46. Rise, let us be going] That is, to meet them,
giving thereby the fullest proof that I know all their designs,
and might have by flight, or otherwise, provided for my own,
k k
ST. MATTHEW
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
He is betrayed by Judas,
47 H And a while he yet spake, lo,
Judas, one of the twelve, came, and
with him a great multitude with swords
and staves, from the chief priests and elders of
the people.
48 Now he that betrayed him gave them a
sign, saying, Whomsoever I shall kiss, that same
is he : hold him fast.
49 And forthwith he came to Jesus, and said,
Hail, Master; b and kissed him.
a Mark 14. 43. Luke 22. 7. John 18. 3. Acts 1. Gl.
-b 2 Sam. 20. 9.
safety : but I go willingly to meet that dealh which their ma-
lice designs me ; and through it, provide for the life of the
world.
Verse 47. Judas, one of the twelve] More deeply to mark
his base ingratitude and desperate wickedness — he was one
of the twelve — and he is a traitoii, and one of the vilest
too that ever disgraced human nature.
A great multitude with swords and staves] They did not
come as officers of- justice, but as a desperate mob. Justice
had nothing to do in this business. He who a little before
had been one of the leaders of the flock of Christ, is now be-
come the leader of ruffians and murderers ! What a terrible
fall!
Verse 48. Gave them a sign] How coolly deliberate is this
dire apostate ! the man whom I shall kiss — how deeply hypo-
critical!— that is he, hold him fast, seize him — how diaboli-
cally malicious !
Verse 49. Hail, Master] A usual compliment among the
Jews. Judas pretends to wish our Lord continued health
while he is meditating his destruction ! How many compli-
ments of this kind are there in the world ! Judas had a pat-
tern in Joab, who while he pretends to inquire tenderly for
the health of Amasa, thrust him through with his sword : but
the disciple here vastly outdoes his master, and through a
motive, if possible, still more base. Let all those who use
unmeaning or insidious compliments, rank for ever with Joab
and Judas.
And kissed him.] And tenderly kissed him — this is the pro-
per meaning of the original word xctrttpt^Ttv, he kissed him
a<rain and again — still pretending the most affectionate at-
tachment to him, though our Lord had before unmasked
him.
Verse 50. Jesus said — Friend] Rather companion, erxtge,
(not fkiend) wherefore, rather, against whom {t<p' 'i, the read-
ing of all the best MSS.) art thou come? How must these
words have cut his very soul, if he had had any sensibility
left! Surely thou who hast so long been my companion, art
not come against me, thy Lord, Teacher, and Friend ! What
A. M. 4033.
A. D. 29.
An. Olvmp.
CCII. 1.
and apprehended by the mob ;
50 And Jesus said unto hirn, c Friend,
wherefore art thou come ? Then came
they, and laid hands on Jesus, and
took him.
51 IF And behold, d one of them which were
with Jesus, stretched out his hand, and drew
his sword, and struck a servant of the high
priest's, and smote off his ear.
52 Then said Jesus unto him, Put up again
thy sword into his place : e for all they that
c Ps. 41. 9. & 55. 13.
-d John 18. 10.-
-' Gen. 9. 6. Rev. 13. 10.
is the human heart not capable of, when abandoned by God,
and influenced by Satan, and the love of money !
Laid hands on Jesus] But not before they had felt that
proof of his sovereign power by which they had all- been
struck down to the earth, John xviii. 6. It is strange that
after this, they should dare to approach h«.a ; but the Scrip-
tures must be fulfilled.
Verse 51. One of them which were with Jesus] This was
Peter — struck a servant of the high priest's, the servant's name
was Malchus, John xviii. 10. and smote off" his ear. In Luke
xxii. 51. it is said, Jesus touched and healed it — Here was
another miracle, and striking proof of the divinity of Christ.
Peter did not cut the ear merely, he cut it off, a.<pn\ti. Now
to heal it, Jesus must either take up the ear and put it on
again, or else create a new one — either of these was a miracle,
which nothing less than unlimited power could produce. See
the note on John xviii. 10.
Verse 52. Put up again thy sword into his place] Neither
Christ nor his religion is to be defended by the secular arm.
God is sufficiently able to support his ark, Uzzah need not
stretch out his hand on the occasion. Even the shadow of
public justice is not to be resisted by a private person, when
coming from those in public authority. The cause of a
Christian is the cause of God ; sufferings belong to one, and
vengeance to the other. Let the cause therefore rest in his
hands, who will do it ample justice.
■ Shall perish with the sword] Instead of u,t»*ovvtcii, shall
perish, many excellent MSS. Versions, and Fathers, have <**•»-
Oxvovvtxi, shall die. The general meaning of this verse is,
they who contend in battle, are likely on both sides to be-
come the sacrifices of their mutual animosities. But it is
probably a prophetic declaration of the Jewish and Romas
states. The Jews put our Lord to death under the sanction
of the Romans — both took the sword against Christ, and both
perished by it. The Jews by the sword of the Romans, and
the Romans by that of the Goths, Vandals, &c. The event
has verified the prediction — the Jewish government has been
destroyed upwards of 1700 years, and the Roman upwards
and led away to
CHAP. XXVI.
a. m. 4033. take the sword, shall perish with the
A. D. 29. . ' '
An. Olymp.
ecu 1.
sword
53 Thinkest thou that I cannot now
pray to my Father, and he shall presently give
me a more than twelve legions of angels ?
54 But how then shall the Scriptures be ful-
filled, b that thus it must be ?
55 In that same hour said Jesus to the mul-
titudes, Are ye come out as against a thief
with swords and staves for to take me ? I sat
daily with you teaching in the temple, and ye
laid no hold on me.
56 But all this was done, that the c Scrip-
s' 2 Kings 6. 17. Dan. 7. 10. — -b Isai. 53. 7, &c. Ver. 24. Luke 24. 25, 44, 46.
c Lam. 4. 20. Ver. 54.
of 1000. Confer with this passage, Psal. ii. 4, 9. and ex. 1,
5, 6. But how came Peter to have a sword ? Judea was at
this time so infested with robbers and cut-throats, that it was
not deemed safe for any person to go unarmed. He pro-
bably carried one for his mere personal safety.
Verse 53. More than twelve legions of angels?] As if he had
said, Instead of you twelve, one of whom is a traitor, my Fa-
ther can give me more than twelve legions of angels to defend
me. A legion, at different times, contained different numbers ;
4200, 5000, and frequently (3000 men ; and from this saying,
taking the latter number, which is the common rate, may we not
safely believe that the angels of God amount to more than 72000 ?
Verse 54. But how then] Had I such a defence — shall the
Scriptures be fulfilled, which say, that thus it must be? That
is, that I am to suffer and die for the sin of the world. Pro-
bably the Scriptures to which our Lord principally refers are
Ps. xxii. lxix. and especially Isai. liii.& Dan. ix. 24 — 27. Christ
shows that they had no power against him but what he per-
mitted : and that he willingly gave up himself into their hands.
Verse 55. Are ye come out as against a thief] At this time
Judea was much infested by robbers, so that armed men
were obliged to be employed against them — to this our Lord
seems to allude. See on ver. 52.
/ sat daily with you] Why come in this hostile manner 1
Every day for four days past, ye might have met with me in
the temple, whither I went to teach you the way of salvation.
See on chap. xxi. 17.
Verse 56. But all this was done] This is probably the ob-
servation of the evangelist. See on chap. ii. 23.
Then all the disciples forsnok him, and fled] O what is
-man ! how little is even his utmost sincerity to be depended
on ! Jesus is abandoned by all ! — even zealous Peter, and
loving John, are among the fugitives! Was ever master so
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the house of Caiaphas.
tures of the prophets might be fulfilled.
Then d all the disciples forsook him,
and fled.
57 5 e And they that had laid hold on Je-
sus led him away to Caiaphas the high priest,
where the scribes and the elders were assem-
bled.
58 But Peter followed him afar off, unto the
high priest's palace, and went in, and sat with the
servants to see the end.
59 Now the chief priests, and elders, and all
the council, sought false witness against Jesus,
to put him to death ;
d See John 18. 15.— — e Mark 14. 53. Luke 22. 54. John 18. 12, 13, 24.
served by his scholars ? Was ever parent so treated by his
children ? Is there not as much zeal and love among them
all, as might make one martyr for God and truth? Alas ! no.
He had but twelve who professed inviolable attachment to
him, one of these betrayed him, another denied him with
oaths, and the rest run away and utterly abandon him to his
implacable enemies ! Are there not found among his disci-
ples still, 1st. Persons who betray him and his cause ? 2dly.
Persons who deny him and his people ? 3dly. Persons who
abandon him, his people, his cause, and his truth ? Reader!
dost thou belong to any of these classes ?
Verse 57. They — led him away to Caiaphas] John says,
chap, xviii. 13. that they led him first to Annas; but this
appears to have been done merely to do him honour as the
father-in-law of Caiaphas, and his colleague in the high
priesthood. But as the Sanhedrin was assembled at the house
of Caiaphas, it was there he must be brought to undergo his
mock trial ; but see on John xviii. 13.
Verse 58. Peter followed him afar off'] Poor Peter ! this
is the beginning of his dreadful fall. His fear kept him
from joining the company, and publicly acknowledging his
Lord ; and his affection obliged him to follow at a distance
that he might see the end.
And sat with the servants, to see the end.] When a man is
weak in faith, and can as yet only follow Christ at a distance,
he should avoid all dangerous places, and the company of
those who are most likely to prove a snare to him. Had not
Peter got to the high priesfs palace, and sat down with the
servants, he would not thus have denied his Lord and Master.
Servants — officers, vn-ygiTav. Such as we term sergeants,
constables, &c
Verse 59. All the council sought false witness] What a pros-
titution of justice — they first resolve to ruin him, and then.
Kk 2
They procure false
60 But
ST. MATTHEW.
witnesses against him,
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found none: yea, though j priest answered and said unto him, fI
a many false witnesses came, yet found
they none. At the last b came two
false witnesses,
61 And said, This fellow said, c I am able to
destroy the temple of God, and to build it in
three davs.
62 d And the high priest arose, and said unto
him, Answerest thou nothing? what is it which
these witness against thee ?
63 But e Jesus held his peace. And the high
a Ps. 27. 12. & 35. 11. Mark 14. 55. So Acts 6. 13. b Deut. 19. 15.
— — c Ch. 27. 40. John 2. 19. * Mark 14. 60. * Iaai. 53. 7. Ch. 27.
12, 14.
seek the proper means of effecting it : they declare him cri-
minal, and after that do all they can to fix some crime upon
him, that they may appear to have some shadow of justice on
their side, when they put him to death. !t seems to have
been a common custom of this vile court, to employ false wit-
nesses on any occasion, to answer their own ends. See this
exemplified in the case of Stephen, Acts vi. 11 — 13.
Verse 60. Though many false witnesses came] There is an
unaccountable confusion in the MSS. in this verse : without
stating the variations which may be seen in Griesbach, I shall
give that which I believe to be the genuine sense of the evan-
gelist. Then the chief priests and elders, and all the council, sought
false witness against Jesus, to put him to death ; but they found
it not, though many false witnesses came up. At last two false
witnesses came up, sayi?ig, This man said, &rc. It is the pro-
perty of falsity to be ever inconsistent, and to contradict it-
self therefore they could not find two consistent testimonies,
without which the Jewish law did not permit any person to
be put to death. However, the hand of God was in this busi-
ness ; for the credit of Jesus, and the honour of the Christian
religion, he would not permit him to be condemned on a false
accusation : and therefore, at last they are obliged to change
their ground, and to the eternal confusion of the unrighteous
council, be is condemned on the very evidence of his own in-
nocence, purity, and truth !
Verse 61 . lam able to destroy the temple of God] 1st, these
words were not fairly quoted. Jesus had said, John ii. 19.
Destroy this temple, and 1 will build it again in three days.
2diy, the inuendo which they produce, applying these words
to a pretended design to destroy the temple at Jerusalem, was
utterly unfair ; for these words he spoke of the temple of his
bodv. It is very easy, by means of a few small alterations, to
render the most holy things and innoceot persons odious to
the world ; and even to take away the life of the innocent.
Verse 62. Answerest thou nothing ?] The accusation was so
completely frivolous, that it merited no notice : besides, Jesus
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adjure thee by the living God, that
j thou tell us whether thou be the Christ,
the Son of God.
64 Jesus saith unto him, Thou hast said:
nevertheless I say unto you, s Hereafter shall
of
man
sitting
on
th(
right
and coming in the clouds of
ye see the Son
hand of power,
heaven.
65 ' Then the high priest rent his clothes, say-
ing, He hath spoken blasphemy; what further
j f Lev. 5. 1. 1 Sam. 14. 24, 26. 8 Dan. 7. 13. Ch. 16. 27. & 24 30 Luke
21. 27. & 25. 31. John 1. 51. Rom. 14. 10. 1 Thess. 4. 16 Rev 1 7
h ps. 110. 1. Acts 7. 55. i2 Kings 18. 37. & 19. ].
knew that they were determined to put him to death; and
that his hour was now come, and that therefore remonstrance
or defence would be of no use : he had often before borne suf-
ficient testimony to the truth.
Verse 63. I adjure thee by the living God] I put thee to thy
oath. To this solemn adjuration Christ immediately replies ;
because he is now called on in the name of God, to bear ano-
ther testimony to the truth. The authority of God in the
most worthless magistrate should be properly respected.
However necessary our Lord saw it to be silent, when the ac-
cusations were frivolous, and the evidence contradictory, he
felt no disposition to continue this silence, when questioned
concerning a truth, for which he came into the world to shed
his blood.
Verse 64. Thou hast said] That is, I am the Christ, the pro-
mised Messiah: (see on ver. 25.) and you and this whole na-
tion shall shortly have the fullest proof of it ; for hereafter, in
a few years, ye shall see the Son of man sitting on the right
hand of power, fully invested with absolute dominion, and
coming in the clouds of heaven, to execute judgment upon this
wicked race. See chap. xxiv. 30. Our Lord appears to refer
to Dan. vii. 13. One like the Son of man came with the clouds
of heaven, &c. This may also refer to the final judgment.
Verse 65. The high priest rent his clothes] This rending of
the high priest's garments, was expressly contrary to the law,
Lev. x. 6. and xxi. 10. But it was a common method of ex-
pressing violent grief, Gen. xxxvii. 29, 34. Job i. 20. and
horror at what was deemed blasphemous or impious. 2 Kings
xviii. 37. xix. 1. Acts xiv. 14. All that heard a blasphemous
speech were obliged to rend their clothes, and never to sew
them up again. See Lightfoot.
He hail spoken blasphemy] Quesnel's note on this is worthy
of notice. " See here a false zeal, a mask of religion, and a
passionate and seditious way of proceeding, tending only to
incense and stir up others, al! winch are common to those who
would oppress truth by cabal, and without proof. By crying
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•mock, buffet, and abuse him.
need have we of witnesses : behold,
now ye have heard his blasphemy.
66 What think ye ? They answered
and said, a He is guilty of death.
67 bThen did they spit in his face, and buf-
feted him ; and c others smote him with d the
palms of their hands,
68 Saying, e Prophesy unto us, thou Christ,
Who is he that smote thee ?
69 IF f Now Peter sat without in the palace :
and a damsel came unto him, saying, Thou also
wast with Jesus of Galilee.
CHAP. XXVL
Peter denies him.
» Lev. 24. 16.
John 19 7. b Isai. 50. 6.
22. 63. John 19. 3-
; 53. 3. Ch. 27. 30.-
rA Or, rods.
-c Luke
out ' heresy, blasphemy, and faction,' though contrary to all
appearance, men fail not to stir up those in power, to gain
the simple, to give some shadow of authority to the ill-dis-
posed, to cast devout but ignorant people into scruples, and
thereby to advance the mystery of iniquity, which is the mys-
tery of all age3." This was the very plan his Catholic bre-
thren adopted in this country, in the reign of queen Mary,
called the Bloody Queen, because of the many murders of
righteous men which she sanctioned at the mouth of her Ca-
tholic priesthood.
Verse 68. He is guilty of death] Evo%«; tdvarov e<m, he is
liable to death. All the forms of justice are here violated. The
judge becomes a party and accuser, and proceeds to the verdict
without examining whether all the prophecies concerning the
Messiah, and the innumerable miracles which he wrought,
did not justify him. Examination and proof, are the ruin of
all calumnies, and of the authors of them, and therefore they
take care to keep off from these two things. See Quesnel.
Verse 67. Then did they spit in his face] This was done as
a mark of the most profound contempt. See Job xvi. 10. and
xxx. 10. Isai 1.6. Micah v. 1. The judges now delivered
him into the hands of the mob.
And buffeted him] Smote him with their fists, eKoXct/picuv.
This is the translation of Theophylact. Ko^x<pi^eiv, says he,
means, " to beat with the hand, the fingers being clenched.
'Zwyx.aftToiA.evav rav S'xx.rv^av, or, to speak more briefly, to
buffet with the fist."
Smote him tvith the palms of their hands] Eo p**- to- civ. Vccn^a,
says Suidas, means, " *-<*r<*|«» tw yvxtov xtrhvi Ty x(l?h to smite
the cheek with the open hand. Thus they offered him indignity
in all its various and vexatious forms. Insults of this kind are
never forgiven by the world : Jesus not only takes no re-
venge, (though it be completely in his power) but bears all
with meekness, without even one word of reply.
Verse 68. Prophesy unto us, thou Christ] Their conduct to-
70 But he denied before them all, A;MT,4.?q3:i-
' A. U. 29.
saying, I know not what thou sayest. Acci1iyT'
71 And when he was gone out into
the porch, another maid saw him, and said unto
them that were there, This fellow was also with
Jesus of Nazareth.
72 And again he denied with an oath, I do not
know the man.
73 And after a while came unto him they
that stood by, and said to Peter, Surely thou
also art one of them ; for thy g speech bewrayeth
thee.
e Mark 14. 66. Luke 22. 64. f Mark 14. 66. Luke 22. 55. John 18. 16,
17, 25. S Luke 22. 59.
wards him now, was expressly prophesied of, by a man whose
divine, mission they did not pretend to deny ; see Isai. 1. 6. It
appears, that before they buffeted him, they bound up his eyes,
See Mark xiv. 65.
Verse 69. A damsel came unto him] A maid-servant, neti-
h(?iw. See this translation vindicated by Kypke.
Thou also wast with Jesus] What a noble opportunity had
Peter now, to show his zeal for the insulted cause of truth,
and his attachment to his Master. But, alas ! he is shorn of
his strength. Constables and maid-servants are no company
for an apostle, except when he is delivering to them the mes-
sage of salvation. Evil communications corrupt good manners.
Had Peter been in better company, he would not have had so
foul a fall.
Verse 70. But he denied before them all] So the evil prin-
ciple gains ground. Before, he followed at a distance, now he
denies ; this is the second gradation in his fall.
Verse 71. Unto them that were there] Instead of Xeyei Ton titer
utti, more than one hundred MSS. many of which are of the
first authority and antiquity, have Xeyet abToir exit k»i, she
saith unto them, this man was thkre also. I rather think this
is the genuine reading. Toi« might have been easily mistaken
for ctvTott, if the first syllable xv were but a little faded in a
MS. from which others were copied : and then the placing of
the point after exer instead of after ccvroig- would naturally fol-
low, as, placed after to/?, it would make no sense. Griesbach
approves of this reading.
Verse 72. And again he denied with an oath] This is a third
gradation of his iniquity. He has told a lie, and he swears-
to support it. A liar has always some suspicion that his tes-
timony is not credited, for he is conscious to his own falsity,
and is therefore naturally led to support his assertions by
oaths
Verse 73. Thy speech] Thy manner of speech, » XkXicc o-ov,
thai dialect of thine — his accent being different from that of
Peter reflects on his ST. MATTHEW
Aa*2933 74 Tnen a began he to curse and to
AccuyT' swear, saying, 1 know not the man.
And immediately the cock crew
75 And Peter remembered the word of Jesus,
» Mark ]4. 71.
Jerusalem. From various examples given by Lightfoot and
Schoetgen, we find, that the Galileans had a very corrupt pro-
nunciation, frequently interchanging}?, il, n, and y, and so
blending or dividing words as to render them unintelligible, or
cause them to convey a contrary sense.
Bewrayeth thee.'] AjjAov o-e iroiei, maketh thee manifest, from
the Anglo-Saxon bepriegan, to accuse, betray ; a word long
since lost from our language.
Verse 74. Then began he to curse and to swear] Rather,
Then he began positively to affirm — KctTxh/nxri^eiv, from xccra.
intensive, and TiBr^t I lay down, place, affirm. But the com-
mon reading is x,xTccvn9ep.xTig£iv, which signifies to wish curses
on himself. The former reading is supported by almost every
MS. of value, and is, beyond dispute, the truereading, and has
been received by Griesbach into the text. The business is bad
enough, but the common reading makes it worse. In ver. 72.
Peter is said to deny with an oath ; here, he positively affirms
and swears, probably by the name of God, for this is the im-
port of the word ap-wav. This makes the fourth and final gra-
dation in the climax of Peter's fall. From these awful begin-
nings it is not unfair to conclude, that Peter might have gone
almost as far as Judas himself, had not the traitorous business
been effected before. Yet all this evil sprung simply from the
fear of man. How many denials of Christ and his truth have
sprung since from the same cause !
The cock crew] This animal becomes, in the hand of God,
the instrument of awaking the fallen apostle at last, to a sense
of his fall, danger, and duty. When abandoned of God, the
smallest thing may become the occasion of a fall ; and when
in the hand of God, the smallest matter may become the in-
strument of our restoration. Let us never think lightly of
what are termed little sins ; the smallest one has the seed of
eternal ruin in it. Let us never think contemptibly of the
feeblest means of grace : each may have the seed of eternal
salvation in it. Let us ever remember that the great apostle
Peter fell through fear of a servant maid, and rose through
the crowing of a cock.
Verse 75. Peter remembered the word of Jesus] St. Luke
says, chap. xxii. 61. the Lord turned and looked upon Peter.
So it appears he was nigh to our Lord, either at the time when
the cock crew, or shortly after. The delicacy of this reproof
was great — he must be reproved and alarmed, otherwise he
will proceed yet further in his iniquity ; Christ is in bonds, and
cannot go and speak to him ; if he call aloud, the disciple is
discovered, and falls a victim to Jewish malice and Roman jea-
conduct, and repents
which said unto him, b Before the cock
crow, thou shalt deny me thrice. And
he went out and wept bitterly.
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b Ver. 34. Mark 14. 30. Luke 22. 61, 62. John 13. 38.
lousy; he therefore does the whole by a look. In the hand
of Omnipotence every thing is easy, and he can save by a
few, as well as by many.
He went out] He left the place where he had sinned, and
the company which had been the occasion of his transgression.
And wept bitterly.] Felt bitter anguish of soul, which evi-
denced itself by the tears of contrition which flowed plenti-
fully from his eyes. Let him that standeth take heed lest he
fall ! Where the mighty have been slain, what shall support
\he feeble? Only the grace of the almighty God.
This transaction is recorded by the inspired penman, 1st,
That all may watch unto prayer, and shun the occasions of
sin. 2dly, That if a man be unhappily overtaken in a fault,
he may not despair, but cast himself immediately with a con-
trite heart on the infinite tenderness and compassion of God.
See the notes on John xviii. 27.
I have touched on the subject of our Lord's anointing but
slightly in the preceding notes, because the controversy upon
this point is not yet settled ; and, except to harmonists, it is a
matter of comparatively little importance. Bishop Newcome
has written largely on this fact, and I insert an extract from
his notes.
bishop new-come's account of the ANOINTING OF OCR. LORD.
" The histories of Jesus's unction in Matthew, Mark, and
John, are accounts of the same fact. Hocjtxum maneat, ean-
dem ab omnibus historiam referri. Calv. Harm. p. 375.
" The following objections to this position occur in Light-
foot, Whiston, Whitby, and Macknight.
1st. " The unction recorded by St. John happens six days
before the Pass-over ; but the other unction is fixed to the
second day before that feast.
" Ans. The day of the entertainment related John xii.
2. is not restrained to the sixth day before the Pass-over.
Quo die factum illifuerit convivium, in quo a Maria unctus est,
Johannes non exprimit. Calv. Harm. Johann. p. 144. Ver. 12,
13. much people are said to meet Jesus on the day after his
arrival at Bethany, not on the day after his unction. See ver.
9. St. John has recorded events on the sixth and on the fifth
day before the Pass-over; and then. ch. xiit. 1. he proceeds
to the evening on which the Pass-over was eaten. On this
account he anticipates the history of Jesus's unction ; and he
naturally anticipates it on mentioning the place where it hap->
pened.
Considerations on the
CHAP. XXVI.
anointing of our Lord.
2dly. " The scene in St. John is the house of Martha, or
of Lazarus : in the other evangelists, that of Simon the
leper.
" Arts. St. John lays the scene in general at Bethany.
" It seems probable, that Lazarus would not have been
called eh t%v Awx,e iftev&t, if he had been the host.
Martha, the sisier of Lazarus, might show Jesus honour
by ministering to him, in any house as well as her own.
f She was Simon's neighbour, and perhaps his relation,' Dr.
Priestley, Harm. p. 102. Our Lord's affection for Lazarus
and his sister, and the recent miracle wrought on Lazarus,
were very sufficient reasons for Simon's invitation of such
neighbouring guests.
3dly. " St. John mentions the feet of Jesus as anointed by
Mary, and wiped with her hair ; the other evangelists say,
that the ointment was poured on Jesus's head.
" Jlns. It is nowhere asserted that the unction was of
Jesus's head only, or of his feet only: both actions are con-
sistent ; and St. John, in his supplemental history, may very
well have added the respectful conduct of Mary, that after
having anointed Jesus's head, she proceeded to anoint his feet,
and even to wipe them with her hair.
4thly. " In St. John, Judas alone murmurs : in St. Mat-
thew, the disciples have indignation ; or, as St. Mark ex-
presses it, some have indignation among themselves.
" Ans. Dr. Lardner says, Serm. vol. II. p. 316. ' It is well
known to be very common with all writers to use the plural
number when one person only is intended ; nor is it im-
possible that others might have some uneasiness about it,
though they were far from being so disgusted at it as Judas
was. And their concern for the poor was sincere : his was
self-interested and mere pretence.'
" Grotius's words are : Reprehensa est hoc nomine mulier ab
uno discipulorum ; nam ita pluralis accipi solet.
5thiy. " The vindications of the woman by our Lord differ
so much, as to show that the occasions were different.
" Ans. St. John's words are indeed thus misinterpreted by
Baronius : Let her alone, that she may keep it against the day
of my burial, alluding to Mark xvi. 1 . See Lightfoot, Harm.
p. 27. See also Lightfoot, ib. 1. 251. ' She hath kept it yet^
and not spent all ; that she may bestow it on a charitable use,
the anointing of my body to its burial.'
" Whiston also, Harm. 129. gives a wrong sense to the
words. She hath spent but little of it now ; she hath reserved
the main part of it for a fitter time, the day before my delivery
to the Jews; making this a prediction of what passed,
Matt. xxvi. 6—13. Mark xiv. 3—9. It must be observed
that, John xii. 7. there is a remarkable various reading :
'lice elf rqv Vftepxf t« hrxtpixtrfcti pa ry^cry auro. See Wetstein,
and add Codd. Vercell. and Veron in Blanchini. Of this
reading we have a sound interpretation in Mill, proleg. xlv.
Sine earn ut opportune usa hoc unguento, velut ad sepulturam
meam, jamjam occidendi, Mud servdsse ostendatur. And like-
wise in Bengelius ad loc. who observes, that the common
reading is, Facilioris sensus causd; and adds, Verbum tj^s-jj.
servaret, pendet ex prccterilo, cujus vis latet in atptc. auryv, i. e.
Noli reprehendere hanc, qua: unguentum ideo nee vendidit, necpau-
peribus dedit, ut, &rc And the common reading is thus rightly
explained by Lightfoot, 2. 588. ' If Baronius's exposition do
! not take, then add this clause — Let her alone ; for this may
be an argument and sign that she hath not done this vainly,
luxuriously , or upon any delicacy spent so costly an ointment
upon me ; because she hath reserved it for this time, wherein 1
am so near my grave and funeral, and poured it not on me
before.' Lardner's comment, ubi supra, p. 312. is applicable
to the three evangelists. If this ointment were laid out upon
a dead body, you would not think it too much. You may con-
sider this anointing as an embalming of me. The words are a
prediction of Christ's death, which was to happen On the
third day after ; and they are a prediction beautifully taken
from the occasion. She has done this to embalm me, Matt.
| Slie has anticipated the embalming of me, Mark. She has not
sold this ointment, and given it to the poor, that she might re-
serve it to this day, which is, as it were, the day of my embalming,
so soon is my burial to follow, John.
" Dr. Scott, on Matthew, quotes the following passage from
Theophylact : t6o<; jjv rots l8«Wo<« fiuTa, /u-vgav tvrctpicc^eiv Tec
<raf*.ctTci, at; ««/ ol AtyuTTiet liraiX'), Sic/, to eso-jjiTT** Tygein-ioil, xctt
ecuv S'v <r a S'icit;. It was a custom among the Jews, as well as
among the Egyptians, to embalm the bodies of the dead, as well
to keep them from putrefaction, as to prevent offensive smells.
" The expressions therefore of the three evangelists agree
in sense and substance. I have explained the more difficult
in St. John ; leaving every one to his own judgment whether
it be the true one or not; though I incline to think that the
unusual phrase ought generally to be admitted into the text.
" 6thly. In St. John, Mary anoints Jesus ; in Matthew and
Mark, a woman, not named.
" Ans. Lardner says, ubi supra, p. 315. ' St. John having be-
fore given the history of the resurrection of Lazarus, it was very
natural for him, when he came to relate this anointing of our
Lord, to say by whom it was done. But the two former evan-
gelists having never mentioned Lazarus or his sisters in their
Gospels, when they came to relate this action forbear to mention
any name, and speak only of a certain woman. Luke x. 38 —
42. has an account of our Lord's being entertained at the house
of Martha. But he says nothing of this anointing. If he had
related it, I make no question that he, like St. John, would
have said by whom it was done.' Upon the whole, there is
no solid objection to the hypothesis that we have three accounts
of the same transaction. But it is incredible that there should
be two unctions of Jesus, in Bethany, within four days, not
plainly distinguished from each other ; that the kind and
price of the ointment should be the same, that the two ac-
tions should be censured in the same manner ; and that words
to the same effect should be used in defence of the woman
who anointed Jesus, within so short a time, in the same place
and among the same persons. See Doddridge on John xii. 1.
*»
Whether our Lord ate the
ST. MATTHEW.
As to the precise time of this transaction, it is natural to con-
clude from the accounts of Matthew and Mark, that it hap-
pened two days before the pass-over. 1 had much pleasure in
observing that Mr. Jebb, in his Harmony, assigns it the sam;»
order as I do. 1 likewise find in Ward's Dissertations, p. 1 12
the following remark. ' John only mentions the day when
Jesus came to Bethany, without specifying the time when he
was entertained there by Simon the leper ; whereas the other
two evangelists acquaint us with the day when that was done,
and what followed upon it, with relation to Judas.' And
again, Wall says, Critical Notes, v. 3. p. 52. 'Wednesday
he seems to have staid at Bethany, and supped there. At
which supper, Mary, sister of Lazarus, poured that ointment
on his body, which he interpreted to be for his burial.' And
on John xii. 2. ' This seems to be the same supper which
Matthew and Mark do say was at the house of Simon the leper ;
for there it was that Mary anointed him. But then we must
not take it to be the same night that he came to Bethany,
but two days before the pass-over.'
'* That Judas went to the high priests on the evening or
night of our Wednesday, may be collected from Matt. xxvi.
14 — 17. and the parallel places in this Harmony : and he seems
to have acted partly in disgust at what had passed. This is a
good argument for fixing the unction for Wednesday. As it
will appear that the other apostles did not suspect his treach-
ery, we may suppose that Judas withdrew himself clandes-
tinely, probably after our Lord had retired to privacy and de-
votion. Our Lord's words, Matt. xxvi. 2. may have led Mary to
show this respectto Jesus, lest no future opportunity should of-
fer. See Lardner, ubi supra, p. 327. Dr. Priestley thinks that
' if the verses that contain this story in Matt. xxvi. 6 — 13. be
considered, they will be found to stand very awkwardly in their
present situation, where they interrupt an account of a con-
sultation among the Jews about putting Jesus to death.'
Harm. p. 100. But it seems to me, that the story has a re-
markably apt connexion with the preceding and subsequent
history. The Jewish rulers consult how they may take Jesus
by craft, and without raising a tumult among the people. An
accident happens which offends one of Jesus's familiar attend-
ants ; who immediately repairs to Jesus's enemies, and re-
ceives from them a bribe to betray him in the absence of the
multitude." Newcomers Harmony, p. 39, &c.
I have added the above, not from a conviction that the point
is so elucidated, as to settle the controversy, but merely to place
before the reader both sides of the question. Still, subjudice
lis est, and any man may doubt, consistently with the most
genuine piety, whether the relations given by the evangelists
concerning the anointing of our Lord, should be understood
of two different unctions, at two different times, in two differ-
ent places, by two different persons; or whether they are not
different accounts, with some varying circumstances, of cne
and the same transaction. I incline, at present, to the former
opinion ; but it would be rash to decide where so many emi-
nently learned and wise men have disagreed,
pass-over before he suffered.
The question considered, whether our Lord ate the pass-ove
with his disciples, before he suffered?
Every candid parson must allow that there are great diffi-
culties relative to the time in which our Lord ate the last pass-
over with his disciples. In the Introduction to my Discourse
on the Nature and Design of the Holy Eucharist, I have ex-
amined this subject at large, and considered the four follow-
ing opinions, viz. I. Our Lord did not eat the pass-over on the
last year of his ministry. II. Our Lord did. eat it that year ;
and at the same time with the Jews. III. He did eat it that
year, but not at the same time with the Jews. IV. He did eat
a pass-over of his own instituting, but widely differing from
that eaten by the Jews. The two first opinions do not appear
to be solidly supported. The two last are of the most import-
ance, are the most likely, and may be harmonized. I shall
introduce a few observations on each in this place. And, I.
On the opinion that " Our Lord did eat the pass-over this
year, but not at the same time with the Jews."
Dr. Cudworth, who of all others has handled this subject
best, has proved from the Talmud, Mishna, and some of the
most reputable of the Jewish Rabbins, that the ancient Jews,
about our Saviour's time, often solemnized as well the pass-
overs as the other feasts, upon the ferias next before and after
the Sabbaths. And, that as the Jews in ancient times reckoned
the new moons, not according to astronomical exactness, but
according to the <px<rtq, or moon's appearance ; and, as this
appearance might happen a day later than the real time, con-
sequently there might be a whole day of difference in the time
of celebrating one of these feasts, which depended on a par-
ticular day of the month ; the days of the month being counted
from the (parts or appearance of the new moon. As he de-
scribes the whole manner of doing this, both from the Baby-
lonish Talmud, and from Maimonides, I shall give an extract
from this part of his work, that my readers may have the
whole argument before them.
" In the great or outer court there was a house called Beth
Yazek, where the senate sat all the 30th day of every month,
to receive the witnesses of the moon's appearance, and to ex-
amine them. If there came approved witnesses on the 30th
day, who could state they had seen the new moon, the chief
man of the senate stood up, and cried KHDD mekuddash, it is
sanctified; and the people standing by caught the word from
him, and cried, mekuddash! mekuddash! But if, when the
consistory had sat all the day, and there came no approved
witnesses of the phasis, or appearance of the new moon, then
they made an intercalation of one day in the former month,
and decreed the following one and thirtieth day to be the ca- ,
lends. But, if after the fourth ov fifth day, or even before the
end of the month, respectable witnesses came from far, and
testified they had seen the new moon, in its due time ; the se-
nate were bound to alter the beginning of the month, and
reckon it a day sooner, viz, from the thirtieth day.
" As the senate were very unwilling to be at the trouble of
Whether our Lord ate
CHAP. XXVI.
a second consecration, when they had even fixed on a wrong
day, and therefore received very reluctantly the testimony of
such witnesses as those last mentioned, they afterward made
a statute to this effect — That ■whatsoever time the senate should
conclude on for the calends of the month, though it were certain
they were in the wrong, yet all were bound to order their feasts
according to it." This, Dr. Cudworth supposes, actually took
place in the time of our Lord, and " as it is not likely that
our Lord would submit to this perversion of the original cus-
tom, and that following the true p«se-i«, or appearance of the
new moon, confirmed by sufficient witnesses, he and his dis-
ciples ate the pass-over on that day ; but the Jews, following
the pertinacious decree of the Sanhedrin, did not eat it till the
day following." Dr C. further shows from Epiphanius, that
there was a contention, fiefy/3«s, a tumult, among the Jews
about the pass-over, that very year. Hence it is likely, that
what was the real paschal day to our Lord, his disciples, and
many other pious Jews, who adopted the true <p»Tiq, phasis,
was only the preparation or antecedent evening to others, who
acted on the decree of the senate. Besides, it is worthy of
note, that not only the Karaites, who do not acknowledge
the authority of the Sanhedrin, but also the Rabbins them-
selves grant, that where the case is doubtful, the pass-over
should be celebrated with the same ceremonies, two days toge-
ther : and it was always doubtful, when the appearance of the
new moon could not be fully ascertained.
Bishop Pearce supposes, that it was lawful for the Jews to
eat the paschal lamb at any time, between the evening of
Thursday, and that of Friday ; and, that this permission was
necessary, because of the immense number of lambs which
were to be killed for that purpose : as in one year, there were
not fewer than 256,500 lambs offered. See Josephus, War, b.
vii. c. 9. sect. 3. In Matt. xxvi. ver. 17. it is said, Now the
first day of the feast of unleavened bread, (r»i S~e n^ury rm
eigvpav) the disciples came to Jesus, saying unto him, Where
wilt thou that we prepare for thee to eat the pass-over ? As
the feast of unleavened bread did not begin till the day after
the pass-over, the fifteenth day of the month, Lev. xxiii. 5, 6.
Numb, xxviii. 16, 17. this could not have been properly the
first day of ih&\. feast : but as the Jews began to eat unleavened
bread on the fourteenth day, Exod. xii. 18. this day was of-
ten termed the first of unleavened bread. Now it appears, that
the evangelists use it in this sense, and call even the paschal
day by this, name, see Mark xiv. 12. Luke xxii. 7.
At first view, this third opinion, which states that Christ
did eat the pass-over with his disciples that year, but not in
the same hour with the Jews ; and that he expired on the
cross the same hour in which the paschal lamb was killed,
seems the most probable. For it appears, from what has already
been remarked, that our Lord and his disciples ate the pass-
over some hours before the Jews ate theirs ; for they, accord-
ing to custom, ate theirs at the end of the fourteenth day, but
Christ appears to have eaten his the preceding evening, which
was the beginning of the same sixth day of the week, or Fri-
the pass-over before he suffered,
day, for the Jews began their day at sun- setting ; we at mid-
night. Thus Christ ate the pass-over the same day with the
Jews, but not on the same hour. Christ, therefore, kept this
pass-over the beginning of the fourteenth day, the precise day
in which the Jews had eaten their first pass-over in Egypt :
see Exod. xii. 6 — 12. And in the same part of the same day
in which they had sacrificed their first paschal lamb, viz. be-
tween the two evenings, i. e. between the sun's declining west
and his setting, Jesus our pass-over was sacrificed for us. For
it was the third hour, in the course of between 9 and 12, Mark
xv. 25. that Christ was nailed to the cross : and in the course of
the ninth hour, between 12 and Sin the afternoon, Matt, xxvii.
46. Mark xv. 34. Jesus, knowing that the antetype had accom-
plished every thing shadowed forth by the type, said, " it is fi-
nished, TETEAeo-rasi, completed, perfected, and having thus said, he
bowed his head, and dismissed his spirit. See onJohnxix. 14,30.
Probably there is but one objection of any force that lies
against the opinion, that our Lord ate his pass-over some hours
before the Jews in general ate theirs ; which is, that, if our
Lord did eat the pass-over the evening before the Jews, in ge-
neral, ate theirs, it could not have been sacrificed according to
the law ; nor is it at all likely that the blood was sprinkled at
the foot of the altar. If, therefore, the blood was not thus
sprinkled by one of the priests, that which constituted the
very essence of the rite, as ordained by God, was lacking in
that celebrated by our Lord.
~ To this it is answered — First, we have already seen, that
in consequence of the immense number of sacrifices to be
offered on the paschal solemnity, it is highly probable the
Jews were obliged to employ two days for this work. It is
not at all likely that the blood of 256,500 lambs could be shed
and sprinkled at one altar, in the course of one day, by all
the priests in Jerusalem, or indeed in the Holy Land ; since
they had but that one altar where they could legally sprinkle
the blood of the victims.
Secondly, we have also seen, that in cases of doubt relative
to the time of the appearance of the new moon, the Jews
were permitted to hold the pass-over both days ; and that it is
probable such a dubious case existed at the time in question.
In any of these cases, the lamb might have been killed and
its blood sprinkled according to the rules and ceremonies of
the Jewish church.
Thirdly, as our Lord was the true paschal lamb, who was,
in a few hours after this time, to bear away the sin of the world,
he might dispense with this part of the ceremony, and act
as Lord of his own institution in this, as he had done before
in the case of the Sabbath. At any rate, as it seems pro-
bable that he ate the pass-over at this time, and that he died
about the time the Jews offered theirs, it may be fully pre-
sumed that he left nothing undone towards a due performance
of the rite, which the present necessity required, or the law
of God could demand.
The objection, that our Lord and his disciples appear to
have sat or reclined at table all the time they ate what is sup->
l1
'
Whether our Lord ale
ST. MATTHEW.
the pass-over before he suffered.
posed above, to have been the pass-over, contrary to the pas-
chal institution, which required them to eat it standing, with
their staves in their hands, their loins girded, and their shoes
on, cannot be considered as having any great weight in it ; for,
though the terms eeve«eira, Matt. xxvi. 20. and etvevea-e, Luke
xxii. 14. are used in reference to their eating that evening,
and these words signify reclining at table, or on a couch, as is
the custom of the Orientals, it does not follow that they must
necessarily be restrained to that meaning ; nor does it appear
that this part of the ceremony was much attended to, perhaps
not at all, in the latter days of the Jewish church.
The second opinion which we have to examine is this : Our
Lord did eat a pass-over of his own instituting, but widely
different from that eaten by the Jews.
Mr. Toinard, in his Greek Harmony of the Gospels, strong-
ly contends, that our Lord did not eat what is commonly called
the pass-over this year, but another, of a mystical kind. His
chief arguments are the following:
It is indubitably evident, from the text of St. John, that
the night on the beginning of which our Lord supped with
his disciples, and instituted the holy sacrament, was not that
on which the Jews celebrated the pass-over ; but the preceding
evening, on which the pass-over could not be legally offered.
The conclusion is evident from the following passages : John
xiii. 1. Now before the feast of the pass-over, Jesus knowing,
&c. Ver. 2. And supper (not the paschal, but an ordinary
supper) being ended, &c. Ver. 27. That thou doest, do quick-
ly. Ver. 28. Now no one at the table knew for what intent he
spake this. Ver. 29. For some thought, because Judas had the
bag, that Jesus had said unto him : Buy what we have need of
against the feast, &c. Chap, xviii. 28. Then led they Jesus
from Caiophas to the hall of judgment, and it was early; and
they themselves went not into the judgment hall, lest they should
be defiled, but that they might eat the pass-over. Chap. xix. 14.
And it was the preparation of the pass-over, and about the
sixth hour. Now as it appears, that at this time the disciples
thought our Lord had ordered Judas to go and bring what
was necessary for the pass-over, and they were then supping
together, it is evident that it was not the paschal lamb on
which they were supping ; and it is evident, from the un-
willingness of the Jews to go into the hall of judgment, that
they had not as yet eaten the pass-over. These words are
plain, and can be taken in no other sense, without offering
them the greatest violence.
Mr. Toinard, having found that our Lord was crucified on
the sixth day of the week, (Friday) during the paschal solem-
nity, in the thirty-third year of the vulgar era, and that the
paschal moon of that year was not in conjunction with the
sun till the afternoon of Thursday the 19th of March, and
that the new moon could not be seen in Judea until the follow-
ing day, (Friday) concluded, that the intelligence of the p*o-»s,
or appearance of the new moon, could not be made by the
witness to the beth din, or senate, sooner than Saturday morn-
ing, the 21st of March. That the first day of the first Jew-
ish month Nisan, could not commence that thirty-third year
sooner than the setting of the sun on Friday, March 20th ;
and consequently, that Friday, April 3d, on which Christ
died, was the 14th of Nisan, (not the 15th) the day appoint-
ed by the law for the celebration of the pass-over. All these
points he took care to have ascertained by the nicest astrono-
mical calculations, in which he was assisted by a very emi-
nent astronomer and mathematician, Bullialdus (Mr. Bouil-
leau.)
These two last opinions, apparently contradictory, and
which alone, of all those offered on the subject, deserve con-
sideration, may be brought to harmonize. That Jesus ate
the pass-over with his disciples the evening before the Jews
ate theirs, seems pretty clearly proved from the text of St.
Luke, and the arguments founded on that text.
All that is assumed there, to make the whole consistent, is, -
that the Jews that year held the pass-over both on the 13th
and 14th of Nisan, because of the reasons already assigned ;
and that therefore Peter and John, who were employed on
this business, might have got the blood legally sprinkled by
the hands of a priest, which was all that was necessary to the
legality of the rite.
But, secondly, should it appear improbable that such dou-
ble celebration took place at this time, and that our Lord
could not have eaten the pass-over that year with his disciples,
as he died on the very hour on which the paschal lamb was
slain, and consequently before he could legally eat the pass-
over ; how then can the text of St. Luke be reconciled with
this fact ? I answer, with the utmost ease ; by substituting
a pass-over for the pass-over, and simply assuming, that our
Lord at this time instituted the holy eucharist, in place of
the paschal lamb : and thus it will appear, he ate a pass-over
with bis disciples the evening before his death, viz. the mys-
tical pass-over, or sacrament of his body and blood : and that
this was the pass-over which he so ardently longed to eat with
his disciples before he suffered. This is the opinion of Mr.
Toinard, and, if granted, solves every difficulty. Thus the
whole controversy is brought into a very narrow compass :
Our Lord did eat a pass-over with his disciples some short
time before he died : — the question is, what pass-over did he eat
— the regular legal pass-over, or a mystical one ? That he ate a
pass-over, is, I think, demonstrated ; but whether the literal or
mystical one, is a matter of doubt. On this point, good and
learned men may innocently hesitate and differ : but on either
hypothesis, the text of the evangelists is unimpeachable, and
all shadow of contradiction done away : for the question then
rests on the peculiar meaning of names and words. On this
hypothesis, the preparation of the pass-over must be consi-
dered as implying no more than — 1. Providing a convenient
room. 2. Bringing water for the baking on the following
day, because on that day the bringing of the water would
have been unlawful. 3. Making inquisition for the leaven,
that every thing of this kind might be removed from the
| house where the pass-over was to be eaten, according to the
Whether our Lord ate
CHAP. XXVII.
the pass-over before he suffered.
very strict and awful command of God, Exod. xii. 16 — 20
xxiii. 15. xxxiv. 25. These, it is probable, were the acts of
preparation which the disciples were commanded to perform,
Matt. xxvi. 18. Mark xiv. 13, 14. Luke xxii. 8— 11. and
which, on their arrival at the city, they punctually executed
See Matt. xxvi. 19. Mark xiv. 16. Luke xxii. 13. Thus every
thing was prepared, and the holy sacrament instituted, which
should, in the Christian church, take place of the Jewish
pass-over, and continue to be a memorial of the sacrifice which
Christ was about to make, by his death on the cross : for as
the paschal lamb had showed forth his death till he came, this
death fulfilled the design of the rite, and sealed up the vision
and prophecy.
All preparations for the true paschal sacrifice being now
made, Jesus was immediately betrayed, shortly after appre-
hended, and in a few hours expired upon the cross. It is
therefore very likely, that he did not literally eat the pass-over
this year; and may I not add, that it is more than probable, that
the pass-over was not eaten in the whole land of Judea on this
occasion. The rending of the vail of the temple, Matt, xxvii.
51. Mark xv. 38. Luke xxiii. 45. the terrible earthquake, Matt,
xxvii. 5! — 54. the dismal and unnatural darkness, which was
over the whole land of Judea, from the sixth hour ^twelve
o'clock) to the ninth hour, (i. e. three o'clock in the after-
noon) with all the other prodigies which took place on this
awful occasion, we may naturally conclude, were more than
sufficient to terrify and appal this guilty nation, and totally to
prevent the celebration of the paschal ceremonies. Indeed,
the time in which killing the sacrifices, and sprinkling the
blood of the lambs, should have been performed, was wholly
occupied with these most dreadful portents ; and it would be
absurd to suppose, that under such terrible evidences of the
divine indignation, any religious ordinances or festive prepa-
rations could possibly have taken place.
My readers will probably be surprised to see the preceding
opinions so dissentient among themselves, and the plausible
reasons by which they are respectively supported, where each
seems by turns to prevail. When I took up the question, I
had no suspicion that it wa3 encumbered with so many diffi-
culties. These I now feel and acknowledge ; nevertheless, I
think the plan of reconciling the texts of the evangelists, par-
ticularly St. Luke and St. John, which I have adopted above,
is natural ; and I am in hopes will not appear altogether un-
satisfactory to my readers. On the subject, circumstanced
as it is, hypothesis alone can prevail : for indubitable evidence
and certainty cannot be obtained. The morning of the re-
surrection is probably the nearest period in which accurate in-
formation on this point can be expected. Je suis trompe, says
Bouilleau, sicette question peut etre jamais bien eclair cic. " If
1 be not mistaken, this question will never be thoroughly un-
derstood." It would be presumptuous to say, Christ did eat
the pass-over this last year of his ministry : it would be as ha-
zardous to say he did not eat it. The middle way is the safest ;
and it is that which is adopted above. One thing is sufficiently
evident, that Christ our paschal Lamb has been sacrificed for
us ; and that he has instituted the holy eucharist, to be a per-
petual memorial of that his precious death until his coming
again : and they who with a sincere heart, and true faith in his
passion and death, partake of it, shall be made partakers of his
most blessed body and blood. Reader, praise God for the
atonement, and rest not without an application of it to thy
own soul.
CHAPTER XXVII.
lit the morning Christ is bound and delivered to Pontius Pilate, 1, 2. Judas, seeing his Master condemned, repents,
acknowledges his transgression to the chief priests, attests Chrises innocence, throws down the money, and goes
and hangs himself, 3 — 5. They buy the potters field with the money, 6 — 10. Christ questioned by Pilate, re-
fuses to answer, 11 — 14. Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released,
receives a message from his wife to have nothing to do in this wicked business, 15 — 19. The multitude, influenced
by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, 20 — 25. Pilate attests
his innocence, and the people make themselves and their posterity responsible for his blood, 24, 25. Barabbas
is released, and Christ is scourged, 26. The soldiers strip him, clothe him with a scarlet robe, crown him with
thorns, mock, and variously insult him, 27 — 31. Simon compelled to bear his cross, 32. They bring him to
Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, 33 — 36.
His accusation, 37. Two thieves are crucified with him, 38. He is mocked and insulted while hanging on the
cross, 39 — 44. The azvfid darkness, 45. Jesus calls upon God, is offered vinegar to drink, expires, 46 — 50.
Prodigies that accompanied and followed his death, 51 — 53. He is acknozuledged by the centurion, 54. Several
women behold the crucifixion, 55, 56. Joseph of Arimathea begs the body of Pilate, and deposits it in his own
new tomb, 51 — 60. The women watch the sepulchre, 61. The Jews consult with Pilate how they may pi-event
the resurrection of Christ, 62 — 64. He grants them a guard for the sepidchre, and they seal the stone thai
stopped the mouth of the tomb zuhere he zvas laid, 65, 65.
■-
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
Judas repents of his treason, and
HEN the morning was come,
a all the chief priests and elders
of the people took counsel against
Jesus to put him to death :
2 And when they had bound him, they led
him away, and b delivered him to Pontius Pilate
the governor.
3 f c Then Judas, which had betrayed him,
> Psa. 2. 2. Mark 15. 1. Luke 22. 66. & 23. 1. John 18. 28.
ST. MATTHEW, brings back the money, and hangs himself.
when he saw that he was condemned,
NOTES ON CHAP. XXVII.
Verse 1. When the morning was come] As soon as it was
light — took counsel against Jesus. They had begun this coun-
sel the preceding evening, see chap. xxvi. 59. But as it was
contrary to all forms of law to proceed against a person's life
by 7iight, they seem to have separated for a few hours, and
then, at the break of day, came together again, pretending
to conduct the business according to the forms of law.
To put him to death] They had already determined his
death, and pronounced the sentence of death on him. Chap,
xxvi. 66. And now they assemble under the pretence of re-
considering the evidence, and deliberating on it, to give the
greater appearance ofjustice to their conduct. They wished
to make it appear, that " they had taken ample time to con-
sider of it, and from the fullest conviction, by the most satis-
factory and conclusive evidence, they had now delivered him
into the hands of the Romans, to meet that death to which
they had adjudged him."
Verse 2. They — delivered him to Pontius Pilate] The San-
hedrin had the power of life and death in their own hands in
every thing that concerned religion ; but as they had not evi-
dence to put Christ to death, because of false doctrine, they
wished to give countenance to their conduct by bringing in
the civil power, and therefore they delivered him up to Pilate
as one who aspired to regal dignities, and whom he must put
to death, if he professed .to be Cesar's friend. Pontius Pilate
governed Judea ten years under the emperor Tiberius, but
having exercised great cruelties against the Samaritans, they
complained of him to the emperor, in consequence of which
he was deposed, and sent in exile to Vienna, in Dauphiny,
where he killed himself two years after.
Verse 3. Judas — when he saw that he was condemned, re-
pented] There is much of the wisdom and goodness of God
to be seen in this part of Judas's conduct. Had our Lord been
condemned to death on the evidence of one of his own disci-
ples, it would have furnished infidels with a strong argument
against Christ, and the Christian religion. " One of his own
disciples, knowing the whole imposture, declared it to the
Jewish rulers, in consequence of which he was put to death
as an impostor and deceiver." But the traitor, being stung
re
himself, and brought again
A. M. 403?
A. D. 29.
An. Olymp.
CCII. 1.
pented
the thirty pieces of silver to the chief
priests and elders,
4 Saying, I have sinned in that I have betray-
ed the innocent blood. And they said, What
is that to us ? see thou to thai.
5 And he cast down the pieces of silver in
b Ch. 20. 19. Acts 3. 13. c Ch. 26. 14, 15.
with remorse, came and acknowledged bis crime, and so-
lemnly declared the innocence of his Master, threw back the
money which they gave him to induce him to do this villainous
act ; — and to establish the evidence which he now gave against
them and himself, in behalf of the innocence of Christ, hanged
himself, or died through excessive grief and contrition. Thus
the character of Christ was rescued from all reproach ; infi-
delity deprived of the power to cry "imposture!" and the
Jewish rulers overwhelmed with eternal infamy. If it should
ever be said, " One who knew him best delivered him up as
an impostor" — to this it may be immediately answered, " The
same person, struck with remorse, came and declared his own
guilt, and Christ's innocence ; accused and convicted the Jewish
rulers, in the open council, of having hired him to do this
iniquitous action, threw them back the bribe they had given
him, and then hanged himself through distress and despair;
concluding his iniquity in this business, was too great to be
forgiven. Let him who chooses, after this plenary evidence
to the innocence of Christ, to continue the objection, and cry
out imposture! take heed that he go not and do likewise.
Caiaphas, Pilate, and Judas, have done so already, and I have
known several who have called Christ an impostor, who have
cut their own throats, shot, drowned, or hanged themselves.
God is a jealous God, and highly resents every thing that is
done and said against that eternal truth that came to man
through Jesus Christ, by the Holy Spirit. Indeed there is
one class of Deists, viz. those who are vicious in their lives.,
and virulent in their opposition to Christianity, who generally
bring themselves to an untimely end.
Verse 4. Innocent blood] Aipcc alaev, a Hebraism for an in-
nocent man. But instead of etdaov, innocent, two ancient MSS.,
Syriac, Vulgate, Sahidic, Armenian, and all the Itala ; Origen,
Cyprian, Lucifer, Ambrose, Leo, read S'tx.xiov, righteous, or just.
What is that to us ?] What is it ? — A great deal. You should
immediately go and reverse the sentence you have pro-
nounced, and liberate the innocent person. But this would
have been justice, and that would have been a stranger at their
tribunal.
Verse 5. In the temple] Nsees signifies, properly, the temple
itself, into which none but the priests were permitted to enter :
A. M. 4033.
A. D. 29.
An. O.'ymp.
ecu. 1.
The potter's field is bought, CHAP.
the temple, a and departed, and went and
hanged himself.
6 And the chief priests took the
silver pieces, and said, It is not lawful for to put
them into the treasury, because it is the price of
blood.
7 And they took counsel, and bought
with them the potter's field to bury strangers
in.
a 2 Sara. 17, 23. Acts I. 18.——" Acts 1. 19. « Zech. 11. 12, 13.
therefore ev rui ixt/t must signify, near the temple, by the temple
door, where the boxes stood to receive the free-will offerings
of the people, for the support and repairs of the sacred edifice.
See this amply proved by Kypke.
Hanged himself] Or was strangled — #wjjy|#Te. Some emi-
nent critics believe that he was only suffocated by excessive
grief, and thus they think the account here given, will agree
with that in Acts i. 18. Mr. Wakefield supports this meaning
of the word with great learning and ingenuity. I have my
doubts — the old method of reconciling the two accounts ap-
pears to me quite plausible, he went and strangled himself, and
the rope breaking, he fell down, and by the violence of the
fall his body was bursted, and his bowels gushed out. I have
thought proper, on a matter of such difficulty, to use the
word strangled, as possessing a middle meaning between
choking or siiff~ocation by excessive grief, and hanging as an
act of suicide. See the note on chap. x. ver. 4. Dr. Lightfoot
is of opinion that the devil caught him up into the air, stran-
gled him, and threw him down on the ground with violence,
so that his body was burst, and his guts shed out ! This was an
ancient tradition.
Verse 6. The treasury] Ke^xven — the place whither the
people brought their free-will offerings for the service of the
temple, so called from the Hebrew pip korban, an offering,
from lykarab, he drew nigh, because the person who brought
the gift came nigh to that place where God manifested his
glory between the cherubim, over the mercy-seat in the most
holy place. It is from this idea that the phrase to draw nigh
to God is taken, which is so frequently used in the Sacred
Writings.
Because it was the price of blood] " What hypocrites ! As
©ne justly exclaims, to adjudge an innocent man to death,
and break the eternal laws of justice and mercy without
scruple, and to be at the same time, so very nice in their at-
tention to a ceremonial direction of the law of Moses ? Thus
it is that the devil often deludes many, even among the
priests, by a false and superstitious tenderness of conscience
in things indifferent, while calumny, envy, oppression of the
XXVII. , a burial-place for strangers,
8 Wherefore that field was called \MD 1,°933-
b The field of blood, unto this day. Acch1Tp
9 Then was fulfilled that which was
spoken by Jeremy the prophet, saying, c And they
took the thirty pieces of silver, the price of him that
was valued, d whom they of the children of Israel
did value;
10 And gave them for the potter's field, as the
Lord appointed me.
d Or, nhom they bought of the, children of Israel.
innocent, and a conformity to the world, give them no
manner of trouble or disturbance." See Quesnel.
Verse 7. To bury strangers in] T«<s |eva/s, the strangers,
probably meaning, as some learned men conjecture, the
Jewish strangers who might have come to Jerusalem, either to
worship, or on some other business, and died there during
their stay. See here, the very money for which the blessed
Jesus was sold, becomes' subservient to the purpose of mercy
and kindness! The bodies of strangers have a place of rest in
the field, purchased by the price at which his life was valued,
and the souls of strangers and foreigners have a place of rest
and refuge in his blood, which was shed as a ransom price
for the salvation of the whole world.
Verse 8. The field of blood] In vain do the wicked attempt
to conceal themselves ; God makes them instrumental in dis-
covering their own wickedness. Judas, by returning the
money, and the priests, by laying it out, raise to themselves
an eternal monument, the one of his treachery, the others of
their perfidiousness, and both of the innocence of Jesus
Christ. As long as the Jewish polity continued, it might be
said, this is the field that was bought from the potter with the
money which Judas got from the high priests for betraying
his Master : which he, in deep compunction of spirit brought
back to them, and they bought this ground for a burial-place
for strangers : for as it was the price of the blood of an
innocent man, they did not think proper to let it rest in the
treasury of the temple where the traitor had thrown it, who
afterward, in despair, went and hanged himself. What a
standing proof must this have been of the innocence of Christ,
and of their perfidy!
Verse 9. Jeremy the prophet] The words quoted here are
not found in the prophet Jeremiah, but in Zech. xi. 13. But
St. Jerom says, that a Hebrew of the sect of the Nazarenes
showed him this prophecy in a Hebrew apocryphal copy of
Jeremiah ; but probably they were inserted there, only to
countenance the quotation here.
One of Colbert's, a MS. of the eleventh century, has
1*%*q t«v, Zechariah, so has the later Syriac in the margin, and
Christ is examined. Pilate's
ST. MATTHEW.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. 1.
1 1 IT And Jesus stood before the go-
vernor : a and the governor asked him,
saying, Art thou the King of the Jews?
And Jesus said unto him, b Thou sayest.
12 And when he was accused of the chief priests
and elders, c he answered nothing.
13 Then said Pilate unto him, d Hearest
thou not how many things they witness against
thee ?
14 And he answered him to never a word : in-
somuch that the governor marvelled greatly.
15 IT eNow at that feast the governor was Wont
Mark 15. 2. Luke 23. 3. John 18. 33. b John 18. 37. 1 Tiro. 6. 13.
c Ch. 26. 63. John 19. 9.
a copy of the Arabic quoted by Bengel. In a very elegant and
correct MS. of the Vulgate, in my possession, written in the
fourteenth century, Zachariam is in the margin, and Jeremiam
in the text, but the former is written by a later hand. Jeremiah
is wanting in two MSS., the Syriac, later Persic, two of the
Itala, and in some other Latin copies. It is very likely that
the original reading was Sia rev tt^o^ktov, and the name of no
prophet mentioned. This is the more likely, as Matthew often
omits the name of the prophet in his quotations. See chap. i.
22. ii. 5, 15. xiii. 35. xxi. 4. Bengel approves of the omission.
It was an ancient custom among the Jews, says Dr. Light-
foot, to divide the Old Testament into three parts, the first
beginning with the Law was called the law : the second
beginning with the Psalms was called the psalms : the third
beginning with the prophet in question was called Jeremiah :
thus then the writings of Zechariah, and the other prophets,
being included in that division that began with Jeremiah, all
quotations from it would go under the name of this prophet.
If this be admitted, it solves the difficulty at once. Dr. Light-
foot quotes Baba Bathra, and Rabbi David Kimchi's preface
to the prophet Jeremiah, as his authorities ; and insists that
the word Jeremiah is perfectly correct as standing at the head
of that division from which the evangelist quoted, and which
gave its denomination to all the rest.
Verse 11. Before the governor] My old MS. English Bible
translates j}-/e/t»v Mt$t, cfjCtf jUjStp^e, $iej5CD£nt.
Art thou the King of the Jews ?] The Jews had undoubtedly
delivered him up to Pilate as one who was rising against
the imperial authority, and assuming the regal office. See
on ver. 2.
Verse 12. He answered nothing.] An answer to such accusa-
tions was not necessary, they sufficiently confuted them-
selves.
Ver. 14. Marvelled greatly."] Silence under cahimny mani-
fests the utmost magnanimity. The chief priests did not ad-
A. M. 4033.
A. D. 29.
An. Olyuip.
CCU. 1.
wife is warned in a dream.
to release unto the people a prisoner,
whom they would.
16 And they had then a notable pri-
soner, called Barabbas.
17 Therefore when they were gathered together,
Pilate said unto them, Whom will ye that I release
unto you ? Barabbas, or Jesus which is called
Christ ?
1 8 For he knew that for envy they had delivered
him.
19 IT (When he was set down on the judgment
seat, his wife sent unto him, saying, Have thou
d Ch. 26. 62. John 19. 10. « Mark 15. 6. Luke 23. 17. John 18. 39.
mire this because it confounded them ; but Pilate, who had no
interest to serve by it, was deeply affected. This very silence
was predicted, Isa. liii. 7.
Verse 15. The governor was wont to release] Whence this
custom originated among the Jews is not known.— Probably it
was introduced by the Romans themselves, or by Pilate,
merely to oblige the Jews, by showing them this public token
of respect ; but if it originated with him, he must have had
the authority of Augustus ; for the Roman laws never gave
such discretionary power to any governor.
Verse 16. A notable prisoner — Barabbas.] This person had,
a short time before, raised an insurrection in Jerusalem, in
which it appears, from Mark xv. 7. some lives were lost. In
some MSS. and in the Armenian and Syriac Hieros., this man
has the surname of Jesus. Professor Birch has discovered this
reading in a Vatican MS. written in 949, and numbered 354,
in which is a marginal note which has been attributed to
Anastasius, Bp. of Antioch, and to Chrysostom, which asserts,
that in the most ancient MSS. the passage was as follows : Tivx
8eXiTe tvxo rav 2va ctTroXvtru vftn, in tov fia.%ctf&f&ctv, q in rtv
XeyofAsvov xn ; Which of the two do you wish me to release unto
you, Jesus Barabbas, or Jesus who is called Christ ? as Jesus,
or Joshua was a very common name among the Jews, and as
the name of the father was often joined to that of the son, as
Simon Barjonah, Simon, son of Jonah ; so it is probable it was
the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah.
If this name were originally written as above, which I am in-
clined to believe, the general omission of JESUS in the MSS.
may be accounted for, from the over zealous scrupulosity of
Christian copyists, who were unwilling that a murderer should,
in the same verse, be honoured with the name of the Re-
deemer of the world. See Birch in New Test.
Verse 18. For envy] At* <p0av«v, through malice. Then it
was his business, as an upright judge, to have dispersed this
mob, and immediately released Jesus.
Barabbas, a murderer, is
CHAP. XXVII.
preferred to Christ, and released.
a. m. 4033. nothing to do with that just man; for
A. D. 29. /v. i • 1 • i
An. oijrap. J have suffered many things this day
in a dream because of him.)
20 IF a But the chief priests and elders per-
suaded the multitude that they should ask Ba-
rabbas, and destroy Jesus.
21 The governor answered and said unto them,
Whether of the twain will ye that I release unto
you ? They said, Barabbas.
22 Pilate saith unto them, What shall I do
then with Jesus which is called Christ? They
all say unto him, Let him be crucified.
» Mark 15. 11. Luke 23. 18. John 18. 40. Acts 3. 14.
Seeing malice is capable of putting even Christ himself to
death, how careful should we be, not to let the least spark of
it harbour in our breast. Let it be remembered that malice
as often originates from envy as it does from anger.
Verse 19. / have suffered many things — in a dream] There
is no doubt but God had appeared unto this woman, testifying
the innocence of Christ, and showing the evils which should
pursue Pilate, if this innocent blood should be shed by his
authority. See on ver. 2.
Verse 20. Ask Barabbas] Who had raised an insurrection,
and committed murder — and to destroy Jesus, whose voice was
never heard in their streets, and who had, during the space
of three years and a half, gone about unweariedly from village
to village, instructing the ignorant, healing the diseased, and
raising the dead.
Verse 21. They said, Barabbas.] What a fickle crowd ! A
little before they all hailed him as the Son of David, and ac-
knowledged him as a gift from God ; now ihey prefer a mur-
derer to him ! But this it appears they did at the instigation
of the chief priests. We see here how dangerous wicked
priests are in the church of Christ : when pastors are corrupt,
thev are capable of inducing their flock to prefer Barabbas to
Jesus, the world to God, and the pleasures of sense to the sal-
vation of their souls. The invidious epithet which a certain
statesman gave to the people at large, was, in its utmost
latitude, applicable to these Jews, — they were a swinish mul-
titude.
Verse 22. What shall I do then with Jesus?] Showing
hereby, that it was his wish to release him.
Verse 23. What evil hath he done ?] Pilate plainly saw that
there was nothing laid to his charge, for which, consistently
with the Roman laws, he could condemn him.
But they cried out the more] What strange fury and in-
justice ! They could not answer Pilate's question, What evil
23 And the governor said, Why, \MD /!*"•
what evil hath he done? But they Anccc]jy?p"
cried out the more, saying, Let him
be crucified.
24 When Pilate saw that he could prevail no-
thing, but that rather a tumult was made, he
b took water, and washed his hands before the
multitude, saying, I am innocent of the blood
of this just person: see ye to it.
25 Then answered all the people, and said,
c His blood be on us, and on our children.
26 Then released he Barabbas unto them : and
b Deut. 21. 6. c Deut. 19. 10. Josh. 2. 10. 1 Kings 2. 32. 2 Sam. 1. 16:
Acts 5. 28.
hath he done ? He had done none, and they knew he had done
none ; but they are determined on his death.
Verse 24. Pilate — took water, and washed his hands]
Thus signifying his innocence. It was a custom among the
Hebrews, Greeks, and Latins, to wash the hands in token of
innocence, and to show that they were pure from any im-
puted guilt. In case of an undiscovered murder, the elders
of that city which was nearest to the place where the dead
body was found, were required by the law, Deut. xxi. 1 — 10.
to wash their hands over the victim which was offered to expi-
ate the crime, and make thus public protestation of their own
innocence. David says, I will wash my hands in innocence, so
shall I compass thine altar, Psal. xxvi. 6. As Pilate knew
Christ was innocent, he should have prevented his death: he
had the armed force at his command, and should have dis-
persed this infamous mob. Had he been charged with coun-
tenancing a seditious person, he could have easily cleared
himself, had the matter been brought before the emperor.
He therefore was inexcusable.
Verse 25. His blood be on us, and on our children.] If this
man be innocent, and we put him to do death as a guilty person,
may the punishment due to such a crime be visited upon us,
and upon our children after us! What a dreadful impreca-
tion ! and how literally fulfilled! The notes on chap. xxiv.
will show how they fell victims to their own imprecation,
being visited with a series of calamities unexampled in the
history of the world. They were visited with the same kind
of punishment ; for the Romans crucified them in such num-
bers when Jerusalem was taken, that there was found a de-
ficiency of crosses for the condemned, and of places for the
crosses. Their children or descendants have had the same
curse entailed upon them, and continue to this day a proof of
the innocence of Christ, the truth of his religion, and of the
\ justice of God.
/
Jesus is scourged, mocked,
when a he had scourged Jesus, he
delivered him to be crucified.
27 IF b Then the soldiers of the go-
vernor took Jesus into the c common hall, and
gathered unto him the whole band of soldiers.
ST. MATTHEW.
A. M. 4033.
A. D. 29.
An. Olymp.
CC1I.1.
» Isa. 53. 5, Mark 15. 15. Luke 23. 16, 24, 25 John 19. 1, 16. » Mark
15. 16. John 19. 2. c Or, governor's house.
Verse 26. Scourged Jesus] This is allowed to have been a
very severe punishment of itself among the Romans, the ilesh
being generally cm? by the whips used for this purpose ; so the
poet —
— Horribili sectere Jlagello.
" To be cut by the horrible whip." — Hor. Sat. I. 3
And sometimes, it seems, they were whipped to death.
the same poet, Sat. I. 2. 41.
Me FLAGELLIS
119.
See
Ad mortem casus. •
See alsoHoRAT. Epod. od. iv. v. 11.
It has been thought that Pilate might have spared this
additional cruelty of whipping ; but it appears that it was a
common custom to scourge those criminals which were to be
crucified ; (see Josephus De Bello, lib. ii. c. 25.) and lenity
in Christ's case is not to be allowed : he must take all the
misery in full tale.
Delivered him to be crucified-] Tacitus, the Roman historian,
mentions the death of Christ in very remarkable terms :
Nero — qucesitissimis poznis affecit, quos — vulgus Christi-
anos appellabat. Auctor nominis ejus Cfiristus, qui Tiberio
imperitante, per Procuratorem Pontium Pilatum supplicio affec-
tus erat. — " Nero put those who commonly went by the
name of Christians to the most exquisite tortures. The author
of this name was Christ, who was capitally punished in the
reign of Tiberius by Pontius Pilate the Procurator."
Verse 27. The common hall] Or, prcetorium. Called so from
the praztor, a principal magistrate among the Romans, whose
business it was to administer justice in the absence of the
consul. This place might be termed in English the court-
house, or common hall.
Verse 38. Stripped him] Took off his mantle, or upper
garment.
A scarlet robe.] Or, according to Mark and John, a purple
robe, such as emperors and kings wore.
Verse 29. A crown of thorns] 'Ztkpxvo'j e| cutuvB-m. It does
not appear that this crown was intended to be an instrument
of punishment or torture to his head, but rather, to render
him ridiculous; for which cause also they put a reed in his
hand, by way of sceptre, and bowed their knees, pretending
to do him homage. The crown was not probably of thorns
in our sense of the word : there are eminently learned men,
who think that the crown was formed of the herb Acanthus ; !
and variously insulted,,
28 And they stripped him, and d put A- ^ 42°93^
on him a scarlet robe. An- oiymp.
ecu. i,
29 e And when they had platted a
crown of thorns, they put it upon his head, and
a reed in his right hand : and they bowed the
d Luke 23. 11. « ps. 69. 19. Isai. 53. 3.
or
or
and Bishop Pearce and Michaelis are of this opinion. Mark,
chap. xv. 17. and John, chap. xix. 5. term it <r«^«»o» *x*iSivet,
which may very well be translated an acanthine crown
wreath formed out of the branches of the herb acanthus
bear's foot. This, however, is a prickly plant, though no-
thing like thorns, in the common meaning of that word.
Many Christians have gone astray in magnifying the sufferings
of Christ from this circumstance ; and painters, the worst of
all commentators, frequently represent Christ with a crown
of long thorns, which one standing by is striking into his
head with a stick. These representations engender ideas both
false and absurd.
There is a passage produced from Philo by Dr. Lardner,
which casts much light on these indignities offered to our
blessed Lord.
" Caligula, the successor of Tiberius, gave Agrippa the
tetrarchy of his uncle Philip, with the right of wearing a
diadem or crown. When he came to Alexandria, on his way
to his tetrarchate, the inhabitants of that place, filled with
envy at the thoughts of a Jew having the title of king, showed
their indignation in the following way. They brought one
Carabas (a sort of an idiot) into the theatre ; and having
placed him on a lofty seat, that he might be seen by all, they
put a diadem upon his head made of the herb Byblos, (the
ancient papyrus, or paper flag ;) his body they covered with
a mat or carpet, instead of a royal cloak. One seeing a piece
of reed, vttTrv^ov, (the stern, probably, of the aforesaid herb)
lying on the ground, picked it up, and put it in his hand in
place of a sceptre. Having thus given him a mock royal
dress, several young fellows, with poles on their shoulders,
came and stood on each side of him as his guards. Then
there came people, some to pay their homage to him, some
to ask justice, and some to consult him on affairs of state :
and the crowd that stood round about, made a confused noise,
crying Mario, that being, as they say, the Syriac word for
LORD ; thereby showing, that they intended to ridicule
Agrippa, who was a Syrian." See Philo, Flacc. p. 970. and
Dr. Lardner, Works, vol. I. p. 169.
There is the most remarkable coincidence between this
account and that given by the evangelists ; and the conjecture
concerning the acanthus, will probably find no inconsiderable
support from the byblos and papyrus of Philo. This plant,
Pliny says, grows to ten cubits long in the stem ; and the.
Christ mocked and insulted.
CHAP. XXVII.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
knee before him, and mocked him,
saying, Hail, king of the Jews !
30 And a they spit upon him, and
took the reed, and smote him on the head.
31 And after that they had mocked him, they
took the robe off from him, and put his own rai-
ment on him, "and led him away to crucify him.
32 c And as they came out, d they found a man
1 Isai. 50.6. Ch. 26. 67. b Isai. 53. 7. c Numb. 15. 35. I Kings 21.
13. Acts 7. 58. Heb. 13. 12.
flowers were used ad deos coronandos, for crowning the
gods. See Hist. Nat. lib. xiii. c. 11.
The reflections of pious Quesnel on these insults offered to
our blessed Lord are worthy of serious attention. "Let the
crown of thorns make those Christians blush, who throw away
so much time, pains, and money, in beautifying and adorn-
ing a sinful head. Let the world do what it will to render
the royalty and mysteries of Christ contemptible, it is my
glory to serve a King thus debased ; my salvation, to adore
that which the world despises; and my redemption, to go
unto God through the merits of him who was crowned with
thorns."
Verse 30. And they spit upon him] " Let us pay our adora-
tion," says the same pious writer, " and humble ourselves in
silence at the sight of a spectacle which faith alone renders
credible, and which our senses would hardly endure. Jesus
Christ, in this condition, preaches to the kings of the earth
this truth : that their sceptres are but reeds, with which them-
selves shall be smitten, bruised, and crushed at his tribunal,
if they do not use them here to the advancement of his king-
dom."
Verse 32. A man of Cyrene — him they compelled to bear his
cross.] In John, chap. xix. 16, 17. we are told Christ himself
bore the cross, and this, it is likely, he did for a part of the
way ; but being exhausted with the scourging and other cruel
usage which he had received, he was found incapable of
bearing it alone ; therefore they obliged Simon, not, I think,
to bear it entirely, but to assist Christ by bearing a part of it.
It was a constant practice among the Romans, to oblige
criminals to bear their cross to the place of execution : inso-
much that Plutarch makes use of it as an illustration of the
misery of vice. " Every kind of wickedness produces its
own particular torment, just as every malefactor, when he is
brought forth to execution, carries his own cross." See
Lardner's Credib. Vol. I. p. 1G0.
Verse 33. A place called Golgotha] From the Hebrew
rinjSj or rhlhi golgoleth, a skull, probably so called from the
many skulls of those who had suffered crucifixion and other
capital punishments, scattered up and down in the place. It
He is brought to Golgotha.
of Cyrene, Simon by name : him they a. m. 4033
compelled to bear his cross. An. oiymp.
33 II e And when they were come
unto a place called Golgotha, that is to say, a
place of a skull,
34 f They gave him vinegar to drink mingled
with gall : and when he had tasted thereof, he
would not drink.
J Mark 15. 21. Luke 23. 26. <= Mark 15. 22. Luke 23. 33. John 19. II
' Ps. 69. 21. See Ver. 48.
is the same as Calvary, Calvaria, i. e. calvi capitis area, the
place of bare skulls. Some think the place was thus called,
because it was in the form of a human skull. It is likely that
it was the place of public execution, similar to the Gemoniaz
Scales at Rome.
Verse 34. They gave him vinegar — mingled with gall] Per-
haps the word y^M, commonly translated gall, signifies no
more than bitters of any kind. It was a common custom to
administer a stupifying potion compounded of sour wine,
which is the same as vinegar, from the French vinaigre,
frankincense, and myrrh, to condemned persons ; to help to
alleviate their sufferings, or so disturb their intellect, that they
might not be sensible of them. The Rabbins say, that they
put a grain of frankincense into a cup of strong wine ; and
they ground this on Prov. xxxi. 6. Give strong drink unto
him that is ready to perish, i. e. who is condemned to death.
Some person, out of kindness, appears to have administered
this to our blessed Lord ; but he, as in all other cases, deter-
mining to endure the fulness of pain, refused to take what
was thus offered to him, choosing to tread the wine-press alone.
Instead of e|os, vinegar, several excellent MSS. and Versions
have oivov, wine; but as sour wine is said to have been a ge-
neral drink of the common people, and Roman soldiers, it being
the same as vinegar, it is of little consequence which reading is
here adopted. This custom of giving stupifying potions to
condemned malefactors, is alluded to in Prov. xxxi. 6. Give
strong drink, "lpty shehar, inebriating drink, to him who is
ready to perish ; and wine to him who is bitter of soul — be-
cause he is just going to suffer the punishment of death. And
thus the Rabbins, as we have seen above, understand it. See
Lightfoot and Schoetgen.
Michaelis offers an ingenious exposition of this place. " Im-
mediately after Christ was fastened to the cross they gave
him, according to Matt, xxvii. 34. vinegar mingled with gall ;
but according to Mark xv. 23. they offered him wine mingled
with myrrh. That St. Mark's account is the right one, is
probable from this circumstance, that Christ refused to drink
what was offered him, as appears from both evangelists.
Wine mixed with myrrh was given to malefactors at the place
m m
He is crucified. ST. MATTHEW. They cast lots for his garments.
35 a And they crucified him, and by the prophet, b They parted my gar-
parted his garments, casting lots : that | ments among them, and upon my ves
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A. D. 29.
An. Olynip.
ecu. 1.
it might be fulfilled which was spoken
a Mark 15. 24. Luke 23. 34. John 19. 24.
of execution, to intoxicate them, and make them less sensible
to pain. Christ, therefore, with great propriety, refused the
aid of such remedies. But if vinegar was offered him, which
was taken merely to assuage thirst, there could be no reason
for his rejecting it. Besides, he tasted it before he rejected
it : and therefore he must have found it different from that
which, iftoffered to him, he was ready to receive. To solve this
difficulty, we must suppose that the words used in the Hebrew
Gospel of St. Matthew, were such as agreed with the account
given by St. Mark, and at the same time were capable of the
construction which was put on them by St. Matthew's Greek
traslator. Suppose St. Matthew wrote NYlon N,l?n (chaleea
bemireera) which signifies, sweet wine with bitters, or sweet
wine and myrrh, as we find in Mark; and Matthew's trans-
lator overlooked the yod ' in N,l?n (chaleea) he took it for xSn
(chala) which signifies vinegar; and bitter, he translated by
X>>M, as it is often used in the Septuagint. Nay, St. Matthew
may have written vhr\, and have still meant to express sweet
wine; if so, the difference only consisted in the points; for the
same word which, when pronounced ehale, signifies sweet,
denotes vinegar, as soon as it is pronounced chala."
With this conjecture Dr. Marsh (Michaelis's translator) is
not satisfied ; and therefore finds a Chaldee word for oaos wine,
which may easily be mistaken for one that denotes o|«s vinegar ;
and likewise a Chaldee word, which signifies a-pv^x,, (myrrh)
which may be easily mistaken for one that denotes £«A)j (gall.)
" Now," says he, " Iran (chamar) or N*ran (chamera) really
denotes ot\io$ (wine) and yon (chamets) or NifDn (chametsa)
really denotes e|o5, (vinegar.) Again, X11D (mura) really
signifies c-^ugv*, (myrrh) and NYVD (murera) really signifies
%aM, (gall.) If, then, we suppose that the original Chaldee
text was 80103 O'bn N~on (chamera haleet bemura) wine
mingled with myrrh, which is not at all improbable, as it is the
reading of the Syriac version, at Mark xv. 23. it might
easily have been mistaken for smD3 trSn Ni'nn (chametsa
haleet bemurera) vinegar mingled with gall." This is a more
ingenious conjecture than that of Michaelis. See Marsh's
notes to Michaelis, Vol. III. part 2d. p. 127-28. But as that
kind of sour wine, which was used by the Roman soldiers and
common people, appears to have been termed oivos, and vinegar
(•oin ai«re) is sour wine, it is not difficult to reconcile the two
accounts, in what is most material to the facts here recorded.
Verse 35. And they crucified him] Crucifixion properly
means the act of nailing or 'tying to a cross. The cross was
made of two beams, either crossing at the top at right angles,
like a T, or in the middle of their length like an X. There
A. .4033.
A. D. 29.
An. Olymp.
CCII. 1.
ture did they cast lots.
b Ps. 22. 18.
was besides a piece on the centre of the tranverse beam, to
which the accusation or statement of the crime of the cul-
prit was attached, and a piece of wood which projected from
the middle, on which the person sat, as on a sort of saddle ;
and by which the whole body was supported. Tertullian
mentions this particularly : Nobis, says he, tota crux imputa-
tur, cum antenna scilicet sua, et cum Mo sedilis excessu. Ad-
vers. Nationes, lib. ii. Justin Martyr, in his Dialogue with
Trypho the Jew, gives precisely the same description of the
cross ; and it is worthy of observation, that both he and Ter-
tullian flourished before the punishment of the cross had been
abolished. The cross on which our Lord suffered was of the
former kind ; being thus represented in all old monuments,
coins, and crosses. St. Jerom compares it to a bird flying, a
man swimming, or praying with his arms extended. The pu-
nishment of the cross was inflicted among the ancient Hin-
doos from time immemorial for various species of theft ; see
Halhead's Code of Gentoo Laws, p. 248. and was common
among the Syrians, Egyptians, Persians, Africans, Greeks,
and Romans ; it is also still in use among the Chinese, who
do not nail, but tye the criminal to it. It was probably the
Romans who introduced it among the Jews. Before they
became subject to the Romans, they used hanging or gibbet-
ing, but not the cross. This punishment was the most dread-
ful of all others, both for the shame and pain of it : and so
scandalous, that it was inflicted as the last mark of detesta-
tion, upon the vilest of the people. It was the punishment of
robbers and murderers, provided they were slaves ; but if
they were free, it was thought too infamous a punishment for
such, let their crimes be what they might.
The body of the criminal was fastened to the upright beam
by nailing or tying the feet to it, and on the transverse piece
by nailing and sometimes tying the hands to it. As the hands
and feet are the grand instruments of motion, they are provided
with a greater quantity of nerves ; and the nerves in those
places, especially the hands, are peculiarly sensible. Now as
the nerves are the instruments of all sensation or feeling,
wounds in the parts where they abound, must be peculiarly
painful ; especially when inflicted with such rude instruments
as large nails, forced thrpugh the places by the violence of a
hammer ; thus tearing asunder the nervous fibrillae, delicate
tendons, and small bones of those parts. This punishment
will appear dreadful enough, when it is considered, that the
person was permitted to hang (the whole weight of his body
being borne up by his nailed hands and the projecting piece
which passed- between the thighs) till he perished through
His accusation.
CHAP. XXVII.
Insulted on the cross.
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A. D. 29.
An. Olymp.
ecu. 1.
36 a And sitting down, they watched
him there ;
37 And bset up over his head his
written, THIS IS JESUS THE
accusation
KING OF THE JEWS.
38 c Then were there two
thieves crucified
1 Ver. 54.-
-» Mark 15. 26. Luke 23. 38. John 19. 19. c Isai. 53. 12.
Mark 15. 27. Luke 23. 32, 33. John 19. 18.
agony and lack of food. Some, we are informed, have lived
three whole days in this state. It is true that, in some cases,
there was a kind of mercy shown to the sufferer, which will
appear sufficiently horrid, when it is known that it consisted
in breaking the bones of their legs and thighs to pieces with
a large hammer, in order to put them the sooner out of pain !
Such a coup de grace as this, could only spring from those
tender mercies of the wicked, which God represents as cruelty
itself. Some were permitted to hang on the cross, till eaten
tip by birds of prey, which often began to tear them before
3ife was extinct. Horace alludes to this punishment, and from
what he says, it seems to have been inflicted on slaves, &c.
not on trifling occasions, but for the most horrible crimes.
Si quis eum servuna, patinam qui tollere jussus
Semesos pisces tepidumque ligurrierit jus,
In cruce suffigat : — Hor. Satyr. Li. s. 3. v. 80.
If a poor slave who takes away your plate,
Lick the warm sauce, or half cold fragments eat,
Yet should you crucify the wretch.- Francis.
JVon hominem occidi : non pasces in cruce corvos.
" I have not committed murder : Then thou shalt not be nail-
ed to the cross, to feed the ravens." Hor. Epist. 1. i. e. 16.
v. 48.
The anguish occasioned by crucifixion, was so intense, that
crucio, (a cruce) among the Romans, was the common word
by which they expressed suffering and torment in general.
And parted his garments, casting lots] These were the Ro-
man soldiers, who had crucified him : and it appears from
this circumstance, that in those ancient times, the spoils of
ihe criminal were claimed by the executioners, as they are
to the present day. It appears that they divided a part,
and cast lots for the rest : viz. for his seamless coat, John xix.
23, 24.
That it might be fulfilled which was spoken by the prophet,
toying, They parted my garments among them, and upon my
vesture did they cast lots.] The whole of this quotation should
be omitted, as making no part originally of the genuine text
of this evangelist. It is omitted by almost every MS. of
worth and importance, by almost all the Versions, and the
most reputable of the primitive Fathers, who have written
or commented on the place. The words are plainly an in-
with him, one on the right hand, and V6.2B8,
another on the left. AcniyTP
39 II And d they that passed by, re-
viled him, wagging their heads,
40 And saying, eThou that destroyest the
temple, and buildest it in three days, save thy-
4 Ps. 22. 7. &. 109. 25. Mark 15. 29. Luke 23. 35.-
2. 19.
-e Ch. 26. 61. John
terpolation, borrowed from John xix. 24. in which place they
will be properly noticed.
Verse 36. They watched him] To prevent his disciples or
relatives from taking away the body, or affording any relief
to the sufferer.
Verse 37. His accusation] It was a common custom to
affix a label to the cross, giving a statement of the crime for
which the person suffered. This is still the case in China,
when a person is crucified. Sometimes a person was em-
ployed to carry this before the criminal, while going to the
place of punishment.
It is with much propriety, that Matthew calls this una,
accusation ; for it was false, that ever Christ pretended to be
king of the Jews, in the sense the inscription held forth :
he was accused of this, but there was no proof of the accu-
sation ; however it was affixed to the cross. From John xix.
21. we find that the Jews wished this to be a little altered :
Write, said they, that he said, I am king of the Jews ;
thus endeavouring, by the addition of a vile lie, to counte-
nance their own conduct, in putting him to death. But this
Pilate refused to do. Both Luke, chap, xxiii. 38. and John,
chap. xix. 20. say, that this accusation was written in Greek,
Latin, and Hebrew. In those three languages, we may con-
ceive the label to stand thus, according to the account given
by St. John ; the Hebrew being the mixed dialect ihen spoken.
In Hebrew — E/3f«»«-» :
N'-nm kdSd N'li-J yw
In Greek — EW?nfi :
ihcoyc o Nxzcwfxioc o Excixeyc
In Latin — Vafiuin :
IESUS NAZARENUS REX IUDAEORUM
It is only necessary to observe, that all the letters, both of
the Greek and Roman alphabets, were those now called square
or uncial, similar to those above.
Verse 38. Two thieves] Avrcci, robbers, or cut-throats : men
who had committed robbery and murder ; for it does not ap-
pear that persons were crucified for robbery only. Thus was
our Lord numbered (his name enrolled, placed as it were in
the death warrant) with transgressors, according to the pro-
m m 2
He is variously insulted by the Jews.
ST. MATTHEW.
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A. D. 29.
An. Olymp.
ecu. 1.
mocking
self. a If thou be the Son of God,
come down from the cross.
41 Likewise also the chief priests
him, with the scribes and elders, said,
saved others : himself he cannot save.
the King of Israel, let him now come
42 He
If he be
down from the cross, and we will believe him.
•■> Ch. 26. 63. bPs. 22. 8. Wisd. 2. 16, 17, 18.
phetic declaration, Isai. liii. 12. and the Jews placed him be-
tween these two, perhaps to intimate, that he was the worst
felon of the three.
Verse 39. Wagging their heads] In token of contempt-
Verse 40. Thou that destroyest] Who didst pretend that
thou couldst have destroyed the temple, and built it up again
in three days — This malicious torturing of our Lord's words,
has been noticed before. Cruelty is obliged to take refuge
in lies, in order to vindicate its infamous proceedings.
If thou be the Son of God] Or rather, T*o; rov ®eov, a son
of God, i. e. a peculiar favourite of the Most High ; not 'O
T(«? tod ©£oi>, the Son of God. " It is not to be conceived,"
says a learned man, " that every passenger who was going to
the city, had a competent knowledge of Christ's supernatural
conception by the Holy Spirit, or an adequate comprehension
of his character as the Messiah and (k«t' e|o^j)v) the son of
God. There is not a single passage, where Jesus is designed
to be pointed out as the Messiah, the son of God, where
the article is omitted : nor, on the other hand, is this desig-
nation ever specified without the article, thus, O T/o? rev Qecv.
See chap. xvi. 16. xxvi. 63. xxviii. 19."
Verse 41. Chief priests — scribes and elders] To these,
several ancient MSS. and Versions add, xui <bxgirxiav, and
Pharisees. But though the authority for this reading is re-
spectable, yet it does not appear that the Pharisees joined in
with the others in the condemnation of our Lord. Probably
his discourses and parables, related in some of the preceding
chapters, which were spoken directly to them, had so far con-
vinced them, that they would at least have no hand in putting
him to death. All the infamy of this seems to fall upon the
priests, scribes, and elders.
Verse 42. He saved others; himself he cannot save.] Or,
Cannot he save himself!' Several MSS. read this with the
mark of interrogation as above ; and this makes the sarcasm
still more keen.
A high-priest who designs to destroy the temple of God ; a
saviour who saves not himself ; and the Son of God crucified ;
these are the contradictions which give offence to Jews and
libertines. But a high-priest who dispels the types and sha-
dows, only that he may disclose the substance of religion, and
become the minister of a heavenly sanctuary ; a saviour who
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A. D. 29.
An. Olymp.
CCH. 1.
The extraordinary darkness.
43 b He trusted in God; let him de-
liver him now, if he will have him :
for he said, I am the Son of God.
44 c The thieves also, which were crucified with
him, cast the same in his teeth.
45 H d Now from the sixth hour, there was
darkness over all the land, unto the ninth hour.
c Mark 15. 32. Luke 23. 39. d Amos 8. 9. Mark 15. 33. Luke 23. 44,
dies only to be the victim of salvation ; and the Son of God
who confines his power within the bounds of the cross, to es-
tablish the righteousness of faith : this is what a Christian
adores, this is the foundation of his hope, and the fountain
of his present comfort and final blessedness. See Quesnel.
We will believe him] Instead of ecvru, him, many excellent
MSS. have ctt' avr<a, in him ; this is a reading which Gries-
bach and other eminent critics have adopted.
Verse 43. If he will have him] Or, If he delight in him —
et S-eXtt ctvrai. The verbs S-ehu and eS-s^a. are used by the Sep-
tuagint in more than, forty places for the Hebrew J'Sfl chaphets,
which signifies, earnestly to desire or delight in. Now as this
is a quotation from Psal xxii. 9. He trusted on the Lord, that
he would deliver him ; let him deliver him, (13 VSIjl 'J ki cha-
phets bo) for he hath delighted in him : — on 3-sXei otvTov,
Sept. This will sufficiently vindicate the above translation ;
as the evangelist quotes the words from that version, with
the simple change of it, if, for art, because.
Verse 44. The thieves also — cast the same in his teeth] That
is, one of the robbers ; for one, we find, was a penitent, Luke
xxiii. 39, 40. See this form of expression accounted for, on
chap. xxvi. 8.
Verse 45. There was darkness over all the land] I am of
opinion, that 7rsc>rctv ?w yw does not mean all the world, but
only the land of Judea. So the word is used chap. xxiv. 30.
Luke iv. 25. and in other places. Several eminent critics are
of this opinion : Beza defends this meaning of the word, and
translates the Greek super universam regionem, over the whole
eouNTRY. Besides, it is evident that the evangelists speak of
things that happened in Judea, the place of their residence.
It is plain enough there was a darkness in Jerusalem, and
over all Judea ; and probably over all the people among whom
Christ had for more than three years preached the everlasting
Gospel ; and that this darkness was supernatural is evident from
this, that it happened during the Pass-over, which was cele-
brated only at the full-moon, a time in which it was impossible
for the sun to be eclipsed. But many suppose the darkness
was over the whole world, and think there is sufficient evi-
dence of this in ancient authors. Phlegon and Thallus,
who flourished in the beginning of the second century, are
supposed to speak of this. The former says, " In the fourth
His exclamation CHAP. XXVII.
46 And about the ninth hour, * Je-
sus cried with a loud voice, saying,
Eli, Eli, lama sabachthani? that is to
before his death.
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A. D. 29.
An. Olymp.
ecu. i.
a Heb. 5. 7.
year of the 202d Olympiad, there was an extraordinary eclipse
of the sun : at the sixth hour, the day was turned into dark
night, so that the stars in heaven were seen ; and there was
an earthquake in Bithynia, which overthrew many houses in
the city of ./Wee." This is the substance of what Phlegon is
reputed to have said on this subject ;— but 1. All the authors
who quote him differ, and often very materially, in what they
say was found in him. 2. Phlegon says nothing of Judea :
what he says is, that in such an Olympiad (some say the 102d,
others the 202d) there was an eclipse in Bithynia, and an earth-
quake at Nice. 3. Phlegon does not say, that the earthquake
happened at the time of the eclipse. 4. Phlegon does not in-
timate that this darkness was extraordinary, or that the eclipse
happened at thefidl of the moon, or that it lasted three hours.
These circumstances could not have been omitted by him, if
he had known them 5. Phlegon speaks merely of an ordi-
nary, though perhaps total eclipse of the sun, and cannot
mean the darkness mentioned by the evangelists. 6. Phlegon
speaks of an eclipse that happened in some _ycar of the 102d
or 202d Olympiad ; and therefore little stress can be laid on
what he says, as applying to this event.
The quotation from Thallus, made by Africanius, found
in the Chronicle of Syncellus. of the eighth century, is
allowed by eminent critics to be of little importance. This
speaks " of a darkness over all the world, and an earth-
quake which threw down many houses in Judea and in
other parts of the earth." It may be necessary to observe,
that Thallus is quoted by several of the ancient ecclesias-
tical writers, for other matters, but never for this : and that
the time in which he lived is so very uncertain, that Dr.
Lardner supposes there is room to think, he lived rather be-
fore than after Christ.
Dionysius the Areopagite, is supposed to have mentioned
this event in the most decided manner ; for being at Helio-
polis'm Egypt with his friend Apollophanes, when our Saviour
suffered, they there saw a wonderful eclipse of the sun, where-
upon Dionysius said to his friend, " Either God himself suf-
fers, or sympathises with the sufferer." It is enough to say
of this man, that all the writings attributed to him are known
to be spurious, and are proved to be forgeries of the fifth or
sixth century. Whoever desires to see more on this subject,
may consult Dr. Lardner, (vol. vii. p. 371. ed. 17y8.) a man
whose name should never be mentioned but with respect, not-
withstanding the peculiarities of his religious creed ; who has
done more in the service of divine revelation than most di-
ttoes in Christendom ; and who has raised a monument to the
say, b My God, my God, why hast AAMD4°f
An. Olymp.
ecu. i.
thou forsaken me ?
47 Some of them that stood
th
ere,
» Ps. 22. 1.
perpetuity of the Christian religion, which all the infidels in
creation shall never be able to pull down or deface.
This miraculous darkness should have caused the enemies
of Christ to understand, that he was the light of the world,
and that because they did not walk in it, it was now taken
away from them.
Verse 46. My God ! my God ! why hast thou forsaken me .?]
These words are quoted by our Lord from Psal. xxii. 1. they are
of very great importance, and should be carefully considered.
Some suppose " that the divinity had now departed from
Christ, and that his human nature was left unsupported to bear
the punishment due to men for their sins." But this is by no
means to be admitted, as it would deprive his sacrifice of its
infinite merit, and consequently leave the sin of the world with-
out an atonement. Take deity away from any redeeming act
of Christ, and redemption is ruined. Others imagine, that
our Lord spoke these words to the Jews only, to prove to them
that he was the Messiah- " The Jews," say they, " believed
this psnlm to speak of the Messiah : they quoted the eighth
verse of it against Christ — He trusted in God that he would
deliver him; let him deliver him, seeing he delighted in him.
(See this chap. ver. 43.) To which our Lord immediately
answers, My God! my God! &c. Thus showing that he was
the person of whom the Psalmist prophesied." I have doubts
concerning the propriety of this interpretation.
It has been asked, What language is it that our Lord
spoke ? Eli, Eli, lama sabachthani. Some say it is Hebrew —
others Syriac. I say, as the evangelists quote it, it is neither.
St Matthew comes nearest the Hebrew, 'jraty nnS ^a "Sx
Eli, Eli, lamah azabthani, in the words HA/, HA<, Xa,y.a. raftu^.
3-uvi, Eli, Eli, lama sabachthani.
And St. Marks comes nearest the Syriac, chap. xv. 34.
Alohi, Alohi, Vmono shebachtheni, in the words EA&>;, EA«i,
A«j«.jK.« o-flt/3«^.9-av;, Eloi, Eloi, tamma sabachthani. It is wor-
thy of note, that a Hebrew MS. of the twelfth century,
instead of ^roty azabthani, forsaken me, reads 'jnnOB' shech-
achlhani, forgotten me. This word makes a very good
sense, and comes nearer to the sabachthani of the evangelists.
It may be observed also, that the words, Why hast thou for-
gotten me ? are often used by David and others, in times of
oppression and distress. See Psal. xlii. 9.
Some have taken occasion from these words, to depreciate
the character of our blessed Lord. "They are unworthy,"
say they, " of a man who suffers, conscious of his innocence,
ST. MATTHEW.
An. Olymp.
CCI1. 1.
They offer him vinegar.
A'aId 429 3' w^en they heard that, said, This man
calleth for Elias.
48 And straightway one of them ran
and took a spunge, a and filled it with vinegar,
and put it on a reed, and gave him to drink.
» Ps. 69. 21. Mark 15. 36. Luke 23. 36. Johu 19. 29.
and argue imbecility, impatience, and despair. This is by
no means fairly deducible from the passage. However, some
think that the words, as they stand in the Hebrew and Syriac,
are capable of a translation which destroys all objections,
and obviates every difficulty. The particle T)oh lamah, may
be translated to what — to whom — to what kind or sort — to what
purpose or profit: Gen.xxv. 32. xxxii. 29. xxxiii. 15. Job ix.
29. Jer. vi. 20. xx. 18. Amos y. 13. and the verb 3tjJ dzab
signifies to leave — to deposit — to commit to the care of. See
Gen. xxxix. 6. Job xxxix. 11. Psal. x. 14. and Jer. xlix. 11.
The words taken in this way, might be thus translated : My
God .' my God ! to what sort of persons hast thou left me ?
The words thus understood are rather to be be referred to
the wicked Jews, than to our Lord, and are an exclamation in-
dicative of the obstinate wickedness of his crucifiers, who steel-
ed their hearts against every operation of the Spirit and power
of God. See Ling. Brit. Reform, by B. Martin, p. 36.
Through the whole of the Sacred Writings, God is repre-
sented as doing those things, which, in the course of his pro-
vidence, he only permits to be done; therefore, the words, to
whom hast thou left or given me up, are only a form of expres
sion for, " How astonishing is the wickedness of those persons
into whose hand I am fallen !" If this interpretation be ad-
mitted, it will free this celebrated passage from much embar-
rassment, and make it speak a sense consistent with itself, and
with the dignity of the Son of God.
The words of St. Mark, chap. xv. 34. agree pretty nearly
with this translation of the Hebrew : E<s n pe syKXTi^creg; To
what \_sort of persons, understood] hast thou left me ? A lite-
ral translation of the passage in the Syriac Testament, gives
a similar sense: Ad quid dereliquisti me? " To what hast
thou abandoned me ?" And an ancient copy of the old Itala
version, a Latin translation before the time of Jerom, ren-
ders the words thus : Quare me in opprobrium dedisti? " Why
hast thou abandoned me to reproach ?"
It may be objected, that this can never agree with the \ictri,
why, of Matthew. To this it is answered, that hetri must have
here the same meaning as at n — as the translation of noS la-
ma ; and that if the meaning be at all different, we must follow
that evangelist who expresses most literally the meaning of the
original : and let it be observed, that the Septuagint often
translate rtoS by <v«t<', instead of eurt, which evidently proves
that it often hid the same meaning. Of this criticism I
say, Valet quod valet, Let it pass for no more than it is worth :
He gives up the ghost.
49 The rest said, Let be, let us Vd.2933"
see whether Elias will come to save AnCcun'iP*
him.
50 b Jesus, when he had cried ap-ain with a
7 CD
loud voice, yielded up the ghost.
b Mark 15. 37. Luke 23. 46.
the subject is difficult : — but whatever may be thought of the
above mode of interpretation, one thing is certain, viz. That
the words could not be used by our Lord, in the sense in
which they are generally understood. This is sufficiently evi-
dent ; for he well knew why he was come unto that hour ; nor
could he he forsaken of God, in whom dwelt all the fulness of
the Godhead bodily. The Deily however, might restrain so
much of its consolatory support, as to leave the human nature
fully sensible of all its sufferings ; so that the consolations
might not take off any part of the keen edge of his passion :
and this was necessary to make his sufferings meritorious.
And it is probable, that this is all that is intended by our
Lord's quotation from the twenty-second Psalm. Taken in
this view, the words convey an unexceptionable sense, even
in the common translation.
Verse 47. This man calleth fui Elias.] Probably these were
hellenistic Jews, who did not fully understand the meaning of
our Lord's words. Elijah was daily expected to appear as the
forerunner of the Messiah ; whose arrival, under the cha-
racter of a mighty prince, was generally supposed to be at
hand throughout the East. See Mai. iii. 23. Matt. ii. 2 4.
xvii. 10—12.
Verse 48. Took a spunge] This being the most convenient
way to reach a liquid to his mouth, tied it on a reed, that they
might be able to reach his lips with it. This reed, as we
learn from St. John, was a stalk of hyssop, which, in that
country, must have grown to a considerable magnitude. This
appears also to have been done in mercy, to alleviate his suf-
ferings. See ver. 34.
Verse 49. After this verse, BCL. and five others add, ano-
ther taking a spear, pierced his side, and there came out blood
and water. Several of the Fathers add the same words here :
they appear, however, to be an interpolation from John xix.
34.
Verse 50. Yielded up the ghost.] A<pr,x.t ro Tvev/u,et, he dismissed
the spirit. He himself willingly gave up that life which it was
impossible for man to take away. It is not said that he hung
on the cross till he died through pain and agony ; nor is it said
that his bones were broken, the sooner to put him out of pain,
and to hasten his death ; but that himself dismissed the soul,
that he might thus become, not a forced sacrifice, but a free-
will-offering for sin.
Now, as our English word ghost, from the Anglo-Saxon
gart gast, an inmate, inhabitant, guest, (a casual visitant)
Extraordinary occurrences
CHAP. XXVII.
at his death.
a. m. 4033. 5i If And behold, a the veil of the
A. D. 29. . . _ -
An oiymp. temple was rent in twain from the top
■ — to the bottom ; and the earth did quake,
and the rocks rent;
52 And the graves were opened; and many
a Exod. 26. 31. 2 Chron. 3. 14. Mark 15. 33. Luke 23. 45.
also a spirit, is now restricted among us to the latter meaning,
always signifying the immortal spirit or soul of man, the guest
of the body ; and as giving up the spirit, ghost, or soul, is an
act not proper to man, though commending it to God, in our
last moments, is both an act of faith and piety ; and as giving
up the ghost, i. e. dismissing his spirit from his body, is attri-
buted to Jesus Christ, to whom alone it is proper, I therefore
object against its use in every other case.
Every man, since the fall, has not only been liable to death,
but has deserved it ; as all have forfeited their lives because
of sin. Jesus Christ, as born immaculate, and having never
sinned, had not forfeited his life ; and therefore may be con-
sidered as naturally and properly immortal. No man, says
he, taketh it, my life, from me, but I lay it down of myself:
I have power to lay it down, and I have power to take it
again ; therefore doth the Father love me, because 1 lay down
my life that I might take it again, John x. 17, 18. Hence
we rightly translate Matt, xxvii. 50. cttpwi to irvevp*, he
gave up the ghost ; i. e. he dismissed his spirit, that he might
die for the sin of the world. The evangelist St. John (xix.
30.) makes use of an expression to the same import, which
we translate in the same way : sra^tJWs to Trvevpct, he de-
livered up his spirit. We translate Mark xv. 37. and Luke
xxiii. 46. he gave up the ghost, but not correctly, because the
word in both these places is very different — t%nnevn, he
breathed his last, or expired; though in the latter place,
Luke xxiii. 46. there is an equivalent pxprcssion — O Father,
into thy hands, TrttgccTiSepcit ra wvst'jtwe /mv, I commit my spirit ;
i. e. I place my soul in thy hand : proving that the act was his
own ; that no man could take his life away from him ; that he
did not die by the perfidy of his disciple, or the malice of the
Jews, but by his own free act. Thus he laid down his life
for the sheep. Of Ananias and Sapphira, Acts v. 5, 10. and
of Herod, Acts xii. 23. our translation says they gave up the
ghost; but the word in both places is t%etyv\t, which simply
means to breathe out, to expire, or die : but in no case, either
by the Septuagint in the Old, or any of the sacred writers in
the New Testament, is «<pj;*£ to insvf*.*, or r#gtfoKt to irnvf&tt,
he dismissed his spirit, or delivered up his spirit, spoken of any
person but Christ. Abraham, Isaac, Ishmael, Jacob, &c. breath-
ed their last; Ananias, Sapphira, and Herod, expired; but
none, Jesus Christ excepted, gave up the ghost, dismissed,
or delivered up his own spirit, and was consequently free among
A. M. 4033.
A. D. 29.
An. Oiymp.
ecu. i.
bodies of the saints which slept
arose,
53 And b came out of the graves after
his resurrection, and went into the holy city, and
appeared unto many.
b Ch. 26. 53. Acts 10. 41.
the dead. Of the patriarchs, &c. the Septuagint use the word
tx-XtLvav, failing; or KctTe^etuo-cv, he ceased, or rested.
Verse 51. The veil of the temple was rent] That is, the veil
which separated the holy place where the priests ministered,
from the holy of holies, into which the high priest only entered"
and that once a year, to make a general expiation for the sins
of the people. This rending of the veil was emblematical, and
pointed out, that the separation between Jews and Gentiles
was now abolished, and that the privilege of the high priest
was now communicated to all mankind . all might henceforth
have access to the throne of grace, through the one great
atonement and mediator, the Lord Jesus. See this beautifully
illustrated in Heb. x. 19, 20. 21, 22.
Verse 52. And the graves were opened] By the earth-
quake, and many bodies of saints which slept, i. e. were dead,
sleep being a common expression for death in the Scriptures.
Verse 53. And came out of the graves after his resurrection]
Not before, as some have thought, for Christ was himself the
first fruits of them who slept, 1 Cor. xv. 20. The graves
were opened at his death, by the earthquake, and the bodies
came out at his resurrection.
And appeared unto many.] Thus establishing the truth ot
our Lord's resurrection in particular, and of the resurrection
of the body in general, by many witnesses. QuesnePs re-
flections on these passages may be very useful. 1. " The veil
being rent, shows, that his death is to put an end to the figura-
tive worship, and to establish the true religion. 2. The earth-
quake ; that this dispensation of the Gospel is to make known
through the earth the judgments of God against sin and sin-
ners. 3. The rocks being rent, declare that the sacrifice of
Christ is to make way for the grace of repentance. 4. The
graves being opened, that it is to destroy the death of sin,
and confer the life of grace on sinners. 5. The rising of
the bodies of the saints, shows that this death of Christ is to
merit, and his Gospel publish the eternal happiness of body and
soul for all that believe in his name."
It is difficult to account for the transaction mentioned in
verses 52 and 53. Some have thought that these two verses
have been introduced into the text of Matthew from the Gospel
of the Nazarenes ; others think that the simple meaning is this :
By the earthquake several bodies that had been buried were
thrown up and exposed to view, and continued above ground
till after Christ's resurrection, and were seen by many persons
Joseph of Arimathea begs
54 a Now when the
that were with
ST. MATTHEW.
the body, and buries it.
centurion,
him
an(
watching
A. M. 4033.
A. D. 29.
AccuYp' tney tnat were
Jesus, saw the earthquake, and those
things that were done, they feared greatly, saying,
Truly this was the Son of God.
55 And many women were there beholding
afar off, b which followed Jesus from Galilee,
ministering unto him:
56 c Among which was Mary Magdalene, and
Mary the mother of James "and Joses, and the
mother of Zebedee's children.
57 IT u When the even was come, there came
' Ver. 36. Mark 15. 39. Luke 23. 47. b Luke 8. 2, 3.
-c Mark 15. 40.
in the city. Why the graves should be opened on Friday, and
the bodies not be raised to life till the following Sunday, is
difficult to be conceived. The place is extremely obscure.
Verse 54. The centurion] The Roman officer who super-
intended the execution, called centurio, from centum, a hun-
dred, because he had the command of one hundred men.
Truly this was the Son of God.] An innocent, holy, and
divine person ; and God thus shows his disapprobation of this
bloody tragedy. It is not likely that this centurion had any
knowledge of the expectation of the Jews relative to the
Messiah, and did not use the words in this sense. A son of
God, as the Romans used the term, would signify no more
than a very eminent or divine person ; a hero.
Verse 55. Many women] To their everlasting honour,
these women evidenced more courage, and affectionate attach-
ment to their Lord and master, than the disciples did, who
had promised to die with him rather than forsake him.
Beholding afar off] At a distance — «?ra [txupoSev, though this
expression may be understood to refer, rather to the distance
from which they came, (viz. from Galilee) than the distance
they stood from the cross ; yet as all malefactors were crucified
naked, perhaps this may account for the distance at which
these modest women stood.
Verse 56. Mary Magdalene] She probably had her name
from Magdala, a village or district in Lower Galilee. See
chap. xv. 39. Some think she was called Magdalene from
kVud magdala, which signifies a plaiter of hair. See Light-
foot.
Mary the mother of James] She was mother of him called
James the lesser, or junior, who was son of Alpheus or Cle-
opas. See Chap. x. 3. Mark xv. 40. John xix. 25. and she
was sister to the Holy Virgin. Thus it appears that there were
four remarkable Maries mentioned in the Gospels. 1. Mary
the Virgin, wife of Joseph. 2. Mary Salome, her sister,
a rich man of Arimathea, named Jo- a:ma4!£3-
•*■■ D. 29.
seph, who also himself was Jesus' dis- Acc?lyiip"
ciple :
58 He went to Pilate, and begged the body of
Jesus. Then Pilate commanded the body to be
delivered.
59 And when Joseph had taken the body, he
wrapped it in a clean linen cloth,
60 And ' laid it in his own new tomb, which
he had hewn out in the rock : and he rolled a
great stone to the door of the sepulchre, and
departed.
d Mark 15. 42. Luke 23. 50. John 19. 38.-
-e Isai. 53. 9.
wife of Cleopas, John xix. 25. 3. Mary Magdalene, or
Mary of Magdala ; and 4. Mary, the sister of Martha and
Lazarus, John xi. t. Though Baronius asserts, and Lightfoot
is of the same opinion, that Mary Magdalene, and Mary, the
sister of Martha and Lazarus, was one and the same person.
It is difficult to ascertain and distinguish these women where
their names occur in the Gospels, so many being called by the
name of Mary.
Joses] Several MSS. and Versions read Joseph.
Verse 57. When the even] This must have been about three
o'clock, or a little after ; for our Lord having expired about
three o'clock, ver. 46. and the Jewish pass-over beginning about
four, it was necessary that Joseph, who would not fail to eat
the pass-over at the usnial time, should have obtained, and bu-
ried the body of Christ sometime before four o'clock. But
such was the general consternation occasioned by the prodi-
gies that took place on this most awful occasion, that we may
safely conjeuturp, that nothing was done in order, and perhaps
the pass-over itself was not eaten at the usual hour, if at all,
that day. See at the end of the preceding chapter.
A rich man] He was a counsellor of the great Sanhedrin,
Luke xxiii. 50. and from the accounts given of him by the
evangelists, we learn that he was a man of the greatest re-
spectability. He now acted a more honourable part than all
the disciples of our Lord. He was of Arimathea or Rama,
in the tribe of Benjamin, Matt, ii 17. but lived ordinarily in
Jerusalem, as being a member of the great council.
Verse 58. Begged the body] That he might bury it honour-
ably ; otherwise, by the Jewish customs, it would have either
been burned, or buried in the common place appointed for
executed criminals.
Verse 59. Wrapped it in a clean linen cloth] The Jews,
as well as the Egyptians, added spices to keep the body from
putrefaction, and the linen was wrapped about every part
Women watch the sepulchre. CHAP. XXVII.
61 And there was Mary Magdalene,
and the other Mary, sitting over
against the sepulchre
A.M. 4033.
A. D. 29.
An. Olymp.
CCI1. 1.
62 H Now the next day that followed the day
of the preparation, the chief priests and Phari-
sees came together unto Pilate,
a Ch. 16. 21. & 17. 23. &. 20 19. & 26. 61. Mark 8. 31.
A. M. 4033.
A. D. 29.
An. Olymp.
CCJ1. 1.
to keep the aromatics io contact with the flesh. From John
xix. 39, 40. we learn that a mixture of myrrh and aloes of one
hundred pounds weight, had been applied to the body of
Jesus when he was buried. And that a second embalmment was
intended, we learn from Luke xxiii. 56. and xxiv. 1. as the
hurry to get the body interred before the Sabbath, did not per-
mit them to complete the embalming in the first instance. See ,
an account of the mode of embalming among the Egyptians
in the note on Gen. 1. 2, 26.
Verse 60. Laid it in his own new tomb'] To all human ap- j
pearance the body of Christ must have had the same burial
place with those of the two robbers, as he was numbered with
the transgressors, and suffered with them ; for then he was a ;
sacrifice, bearing the sin of the world in his own body on the j
tree ; — but now the sacrifice is offered, the atonement made
and accepted, he is no longer to be enrolled with the transgress-
ors, and according to a prophecy delivered nearly seven hun- J
dred years before that time, he is to have the burying place of
a rich man. See Isai. liii. 9, 10. Had our Lord been buried
in the common burial ground of the malefactors, his resur-
rection could not have been so distinctly remarked, as the j
chief priests would never have thought of sealing the stone
there, or setting a watch ; but now that the body is got into
the hands of a friend, they judge it necessary to make use of
these precautions, in order, as they said, to prevent imposture ; j
and from this very circumstance the resurrection of Christ I
had its fullest evidence, and was put beyond the power of suc-
cessful contradiction. What a number of objections would
not human prudence have made to Joseph's conduct, had he
consulted it on this occasion ? It would have represented to
him, that "this was to expose himself, to bring himself into |
trouble, to render himself suspected, to put himself out of all
capacity of doing good, to ruin himself irrecoverably, and
now it could do no good to his teacher, he is now dead, and
needs no longer any office of kindness from men." There is,
sometimes in our whole life, but one opportunity in which
God designs signally to employ us ; and through our general
backwardness to every good work, we are for reserving our-
selves to other opportunities, in which God neither requires
nor will accept our services.
Rolled a great stone to the door] Some are of opinion that
this tomb was cut down into the rock, perpendicularly from
The priests require it to be secured.
63 Saying, Sir, we remember that
that deceiver said, while he was yet
alive, a After three days I will rise
again.
64 Command therefore that the sepulchre be
made sure until the third day, lest his disciples
& 10. 34. Luke 9. 22. & 18. 33. & 24. 6, 7. John 2. 19.
the surface ; and that the great stone spoken of here, covered
over the entrance to it. The stone, no doubt, was intended to
secure the place as much as possible.
Verse 61. Mary Magdalene, and the other Mary] The mo-
ther of James and Joses, ver. 56. The mother of our Lord
had probably, by this time, been taken home to the house of
John. See John xix. 26, 27.
Sitting over against the sepulchre.] These holy women, filled
with that love to their Lord which death cannot destroy,
cleaved to him in life, and in death were not divided. They
came to the grave to see the end, and overwhelmed with sor-
row and anguish, sat doxun to mourn.
Verse 62. The next day] This was the seventh, or Saturday,
and might be what we should term the evening of the, sixth, or
Friday, because the Jews always ended their day when the
sun set, and then began the next.
That followed the day of the preparation] That is, of the
Sabbath. The victuals, &c. which were to be used on the
Sabbath by the Jews, were always prepared the preceding even-
ing before the sun set. It is of this preparation that the evan-
gelist speaks here ; and it is the same which is mentioned by
Mark, chap. xv. 42. by Luke, chap, xxiii. 54. and by John,
chap. xix. 31. But there was another preparation which hap-
pened in the same day : viz. The preparation of the pass-over;
this began about twelve o'clock, and continued till four, the
time in which they ate the paschal lamb, See John xix. 14.
Verse 63. Sin, we remember, &c] While these wicked men
are fulfilling their own vicious counsels, they are subserving
the great cause of Christianity. Every thing depended on the
resurrection of Christ ; if it did not appear that he rose from
the dead, then the whole system was false, and no atonement
was made. It was necessary therefore that the chief priests,
&,c. should make use of every precaution to prevent an impos-
ture, that the resurrection of Christ might have the fullest evi-
dence to support it. See on ver. 60.
The word Kvgie, is here very properly translated Sir, which,
in many other places, is as improperly translated Lord.
When a Roman is the speaker, or the person addressed, K.vg ic
should always be translated Sir: when strangers address
our Lord, the word is a title of civil respect ; and should, in
general, be translated in the same way.
After three days I will rise again.] This they probably took
n n
ST. MATTHEW.
A watch is set,
come by night, and steal him away,
and say unto the people, a He is risen
from the dead : so the last error shall
be worse than the first.
65 Pilate said unto them, Ye have a watch:
and the stone sealed.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
* John 11. 48, &c. & 12. 32. 2 Thess. 2. 11.
from his saying, Destroy this temple, and in three days I will
build it up. If so, they destroyed, by their own words, the
false accusation they brought against him to put him to death;
then they perverted the meaning, noiv they declare it. Thus
the wise are taken in their own craftiness. Neither the devil
nor his servants ever speak truth, but when they expect to ac-
complish some bad purpose by it.
Verse 64. Lest his disciples come by night] NvxTae by night,
is wanting in ten of the uncial MSS. and in several others, and
in most of the Versions. Erasmus, Aldus, Bengel, and Bog-
hard, with Griesbach, leave it out of the text.
Verse 65. Ye have a watch] The Jews had a corps of
Roman troops consisting of several companies, as a guard for
the temple, Acts iv. 1. These companies mounted guard by
turns, see Luke xxii. 4. Some of these companies which
were not then on duty, Pilate gave them leave to employ to
watch the tomb.
Verse 66. Made the sepulchre sure, sealing the stone, and set-
ting a watch.] Or rather, made the tomb secure by the guard,
and by sealing the stone. I follow Kypke in construing fierce
tsjj Kavo-TaS'icti, with fiTtpttXtirxiTo. The guard was to take care
that the disciples should not steal him away ; and the seal
which was probably the seal of the governor, was to prevent
the guards from being corrupted so as to permit the theft.
So every thing was done which human policy and prudence
could, to prevent a resurrection, which these very precautions
had the most direct tendency to authenticate and establish.
How wonderful are the wisdom and goodness of God ! and how
true is it, that there is neither might nor counsel against him
1. The death of Christ was ordered so as to be witnessed
by thousands : and if his resurrection take place, it must be
go your way, make it as sure as ye
can.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
66 So they went and made the se-
pulchre sure, b sealing the stone, and setting a
watch.
b Dan. 6. 17.
demonstrated; and it cannot take place without being incon-
testible, such are the precautions used here to prevent all im-
posture.
2. The more the circumstances of the death of Christ are
examined, the more astonishing the whole will appear. The
death is uncommon — the person uncommon — and the object
uncommon ; and the whole is grand, majestic, and awful.
Nature itself is thrown into unusual action, and by means
and causes wholly supernatural. In every part, the finger of
God most evidently appears.
3. How glorious does Christ appear in his death ! were it
not for his thirst, his exclamation on the cross, and the
piercing of his side, we should have found it difficult to be-
lieve that such a person could ever have entered the empire
of death ; but the divinity and the manhood equally appear,
and thus the certainty of the atonement is indubitably estab-
lished.
4. But who can reflect on the state of the poor disciples,
during the whole of the time in which our blessed Lord lay
under the empire of death, without sharing their sorrows S
When he expired on the cross, their expectation was cut off;
and when his body was laid in the grave, their hopes were
buried ; and nothing but the resurrection of Christ from the
dead, could have given a resurrection to their hopes. It is
true they had heard him say, that he would rise again the
third day ; but in this it is evident their faith was very im-
perfect ; and the uncertainty, perplexity, anxiety, and distress
which they, in consequence, must have suffered, can neither
be described nor imagined. Though zve know the glorious
result, yet who can help sympathizing with the pious father,
the virgin mother, and the disconsolate disciples !
CHAPTER XXVIII.
The resurrection of Christ declared by an angel to the two Marys at the sepulchre, 1 — 6. They are commissioned to
Bee this to the disciples, 7. They go, and are met by Christ himself, who promises to meet the disciples in
, 8 — 10. Thenmich go into the city, and report to the chief priests what had taken place, 11. They give
loney, to say that his disciples had stolen the body by night, while they slept, 12 — 15. Christ meets the
eleven disciples in a mountain of Galilee, 16, 17. He gives them a commission to preach the Gospel throughout
the earth ; to baptize in the name of the Father, and of the Son, and of the Holy Ghost, and promises to be
with them to the end of the world, 1 8 — 20.
Women come to the sepulchre, CHAP. XXVIII.
|~N the aend of the Sabbath, as it
and find Christ risen.
A. M. 4033.
An. oiym'p. beo-an to dawn toward the first day
CCll. 1. 6
— of the week, came Mary Magdalene,
band the other Mary, to see the sepulchre.
2 And, behold, there c was a great earthquake :
for d the angel of the Lord descended from hea-
ven, and came and rolled back the stone from the
door, and sat upon it.
»Mark 16. 1. Luke 24. 1.
John 20.
been.
-* Ch. 27. 56. c Or, had
NOTES ON CHAP. XXVIII.
Verse 1. In the end of the Sabbath] O-^e & rappxTuv. After
the end of the week; this is the translation given by several
eminent critics : and in this way the word o-^t is used by the
most eminent Greek writers. Thucydides, lib. 4. chap. 93.
tij? s)jK.£fa« o^£))» — the day was ended. Plutarch, o^e ?uv fixtrt-
Xtui £f »va»v — after the times of the king. Philostratus, oipe rm
Tgemat — after the Trojan war. See Rosenmuller. In general
the Jews divided their natural day which consisted of twenty-
four hours, into day and night. Their artificial day began at
the rising, and ended at the setting of the sun ; all the rest of
the time, from the setting to the rising of the sun, they termed
night : henee the same word in Hebrew, signifies both evening
and night, Gen. i. 5. Mark vi 47. Matthew has employed the
word in this extensive sense here, pointing out the latter part
of the Jewish night, that which immediately preceded the
rising of the sun, and not that first part which we call the
evening. The transaction mentioned here, evidently took
place early on the morning of the third day after our Lord's
crucifixion ; what is called our Sunday morning, or first day
of the next week.
Came — to see the sepidchre.] That is, they set out at this
time in order to visit the tomb of our Lord, and also to weep
there, John xi. 31. and to embalm the body of our Lord,
Luke xxiv. 1. St. Matthew omits Mary Salome, mentioned
by Mark ; and Joanna, the wife of Chuza Herod's steward,
mentioned by Luke. The other Mary was the wife of Cleo
pas, and mother of James and Joses mentioned before, chap,
xxvii. 36. Were not Mary and Salome two distinct persons ?
Verse 2. A great earthquake] Xita-pes • a shaking or com-
motion of any kind : probably the word means no more than
the confusion caused among the guards by the angel's appear-
ance ; all this had taken place before the women reached the
sepulchre.
The angel of the Lord descended from heaven] Matthew is
very particular in this, to show that the word angel is not to
be taken in the sense of an ordinary messenger, who might
have come from Joseph of Arimathea, or from any other ;
bat in the sense of an extraordinary messenger, who descend-
3 e His countenance was like light- A^ "£ 40J3-
ning, and his raiment white as snow ; AccnJTp"
4 And for fear of him the keepers did
shake, and became as dead men.
5 And the angel answered and said unto the
women, Fear not ye ; for I know that ye seek
Jesus, which was crucified.
6 He is not here : for he is risen, f as he said,
<i See Mark 16. 5. Luke 24. 4. John 20. 12.
& 16.21. & 17. 21.
e Dan. 10. 6.
& 20. 19.
-f Ch. 12. 40.
ed from God, out of heaven for this very purpose. It is
likely that the angel had descended, rolled away the stone,
and was sitting on it, before the women reached the tomb.
Verse 3. His countenance] His appearance, y ifox. avrov ;
or, his face, for so the word is used in some of the best Greek
writers. It seems from Mark xvi. 5. that this angel had as-
sumed the appearance of a young man.
Like lightning] Coruscations of glory continually flaming from
his face. This might produce the confusion mentioned ver. 2.
His raiment white as snow] He was clothed in garments em-
blematical of the glad tidings which he came to announce.
It would have been inconsistent with the message he brought,
had the angel appeared in black robes, such as those prepos-
terously wear, who call themselves his successors in the mi-
nistry of a once suffering, but now risen and highly exalted
Saviour. But the world is as full of nonsense as of sin; and
who can correct and bring it to reason and piety?
Verse A. The keepers — became as dead men] God can by
one and the same means, comfort his servants, and terrify his
enemies. The resurrection of Christ is a subject of terror to
the servants of sin, and a subject of consolation to the sons
of God ; because it is a proof of the resurrection of both, the
one to shame and everlasting contempt ; the other to eternal
glory and joy.
Verse 5. / know that ye seek Jesus] Speaking after the
manner of men, these women deserved to be the first wit-
nesses of the resurrection of Christ : during life they minis-
tered to him, and in death they were not divided. They at-
tended him to the cross, notwithstanding their attachment to
him exposed them to the most imminent danger ; and now
they come to watch and to weep at his tomb. The common
opinion is, that women are more fickle and less courageous
than men. The reverse of this I believe to be the truth, in
those who are thoroughly converted to God ; and who, previ-
ously to conversion, whether man or woman, can be trusted
in any case ?
Verse 6. Come, see the place] The tomb in which our
Lord was laid, was no doubt like the rest of the Jewish bury-
ing places, a receptacle for the several dead of a whole family,
n n 2
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go to tell his disciples
Come, see the place where the Lord
lay.
7 And go quickly, and tell his dis-
ciples that he is risen from the dead ; and, behold,
ahe goeth before you into Galilee; there shall ye
see him : lo, I have told you.
8 And they departed quickly from the sepulchre
with fear and great joy ; and did run to bring his
disciples word.
9 5 And as they went to tell his disciples,
behold, b Jesus met them, saying, All hail. And
they came and held him by the feet, and wor-
shipped him.
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MATTHEW. and Christ meets them.
10 Then said Jesus unto them, Be not
afraid : go c tell my brethren that they
go into Galilee, and there shall they
see me.
11 IT (Now when they were going, behold,
some of the watch came into the city, and
showed unto the chief priests all the things
that were done.
12 And when they were assembled with the
elders, and had taken counsel, they gave laro-e
money unto the soldiers,
13 Saying, say ye, His disciples came by night,
and stole him away while we slept.
a Ch. 26. 32. Mark. 16. 7,
-b See Mark 16. O.John 20. 14.
divided into separate niches, where each had his place. Come
and see the place — was tantamount to, come and see the niche
in which he was laid — it is now empty — nor was there any
other body in the place, for the tomb was a new one, in which
no man had ever been laid, John xix. 41. so there could be no
deception in the case.
Verse 7. Go quickly and tell his disciples'] Thus these faith-
ful women proclaim the Gospel to those, who were afterward
to be the teachers of the whole human race ! Behold what
honour God puts upon those who persevere in his truth, and
continue to acknowledge him before men!
That he is risen from the dead] There is a remarkable
saying of R. Judah Hakkodesh, which some critics quote on
this subject. " After three days the soul of the Messiah
shall return to its body, and he shall go out of that stone in
which he shall be buried."
Goeth before you into Galilee] As himself promised, chap,
xxvi. 32.
Verse 8. They departed quickly from the sepulchre] At the
desire of the angel they went into the tomb, to have the full-
est certainty of the resurrection.
Fear and great joy] Fear, produced by the, appearance of
this glorious messenger of God ; and great joy occasioned by
the glad tidings of the resurrection of their Lord and Master.
At the mention of unexpected good news, fear and joy are
generally intermingled.
Vix sum apud me, ita animus commotus est metu,
Spe, gaudio, mirando hoc tanto, tarn repentino bono.
Terent. Andr. v. 945.
" 1 am almost beside myself, my mind is so agitated with
fear, hope, and joy, at this unexpected good news."
Verse 9. And as they went to tell his disciples] This clause
is wanting in the Codex Vatican, and Codex Bezoz, and in
twenty others, and in most of the Versions. The omission is
c See John 20. 17. Rom. 8. 29. Hebr. 2. 11.
approved by Mill, Bengel, and Schmid. Griesbach leaves it
in the text with a note of doubtfulness. It appears to be su-
perfluous. To connect this with the next clause, the particle
«*< and, is obliged to be suppressed in all the translations. I
think the verse should begin with And behold he goeth, &c.
and the former clause be suppressed. Probabiliter delenda,
says Professor White, in his Criseas Griesbachiance, speaking of
the preceding words.
Jesus met them] Christ bestows his graces and consolations
by degrees, first by his angels, and then by himself. He does
not reveal himself to incredulous and disobedient souls ; he ap-
pears not even to those women till he has tried their faith and
obedience by his ministering angels.
All hail] bale pere ge, health be to you! Anglo-Saxon,
Xxigere, be ye safe, rejoice.
Verse 10. Be not afraid] They were seized with fear at
the sight of the angel ; and this was now renewed by this un-
expected appearance of Christ. See the note on ver. 8.
Go tell my brethren] This is the first time our Lord called
his disciples by this endearing name : they no doubt thought
that their Lord would reproach them with their past cowar-
dice and infidelity ; but in speaking thus, he gives them a full
assurance in the most tender terms, that all that was past, was
as buried for ever.
Verse 11. Some of the watch] Or guards. Probably the
rest still remained at the tomb, waiting for orders to depart ;
and had sent these, to intimate to their employers the things
that had taken place.
Verse 12. With the elders] That is, the senators of the
great Sanhedrin or Jewish council of state ; elsewhere called
the elders of the people; they could now meet, as the Sabbath
was over.
Verse 13. His disciples came by night] This was as absurd
as it was false. On one hand the terror of the disciples, the
CHAP. XXVIII
He meets his disciples
14 And if this come to the gover-
nor's ears, we will persuade him, and
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secure you.
15 So they took the money, and did as they
were taught: and this saying is commonly re-
ported among the Jews until this day.)
16 IF Then the eleven disciples went away
into Galilee, into a mountain a where Jesus had
appointed them.
a Ch. 26. 32. Ver. 7.- — b Dan. 7. 13, 14. Ch. 11. 27. & 16. 28. Luke 1.
32. & 10. 22. John 3. 35. & 5. 22. & 13. 3. & 17. 2. Acta 2. 36. Rom. 14.
9. 1 Cor. 15. 27. Eph. 1. 10, 21. Phil. 2. 9, 10. Hebr. 1. 2. & 2. 3. 1 Pet. 3.
smallness of their number (only eleven) and their almost
total want of faith. On the other, the great danger of such
a bold enterprize, the number of armed men who guarded
the tomb, the authority of Pilate, and of the Sanhedrin,
must render such an imposture as this utterly devoid of
credit.
Stole him away while we slept.] Here is a whole heap of
absurdities. 1st. Is it likely that so many men would all fall
asleep in the open air, at once ? 2dly. Is it at all probable
that a Roman guard should be found off their watch, much
less asleep, when it was instant death, according to the Ro-
man military laws, to be found in this state ? 3dly. Could
they be so sound asleep as not to awake with all the noise
which must be necessarily made by removing the great stone,
and taking away the body ? 4thly. Is it at all likely that
these disciples could have had time sufficient to do all this,
and to come and return without being perceived by any per-
son ? And Sthly. If they were asleep, how could they pos-
sibly know that it was the disciples that stole him, or indeed
that any person or persons stole him ! for being asleep, they
could see no person. From their own testimony, therefore,
the resurrection may be as fully proved as the theft.
Verse 14. If this come to the governor's ears] Pilate — we
will persuade him that it is for his own interest and honour to
join in the deceptiou — and we will render you secure — we will
take care that you shall not suffer that punishment for this
pretended breach of duty, which otherwise you might expect.
Verse 15. Until this day.] That is to say, the time in
which Matthew wrote his Gospel ; which is supposed by some
to have been eight, by others eighteen, and by others thirty
years after our Lord's resurrection.
Verse 16. Tlien the eleven disciples went] When the wo-
men went and told them that they had seen the Lord, and
that he had promised to meet them in Galilee. From the
eleventh to the fifteenth verse inclusive, should be read in a
parenthesis, as the. sixteenth verse is the continuation of the
subject mentioned in the tenth.
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in a mountain of Galilee.
17 And when they saw him, they
worshipped him: but some doubt-
ed.
18 H And Jesus came and spake unto them,
saying, b All power is given unto me in heaven
and in earth.
1 9 c Go ye therefore, and d teach e all nations,
baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost :
22. Rev. 17. 14. c Mark 16. 15. d jsa;. 52. 10. Luke t\. 47. Acts 2.
33, fS9. Rom. 10. 18. Col. 1. 23. e Or, make disciples, or, Christians of
all nations.
Verse 17. But some doubted.] That is, Thomas only at first
doubted. The expression simply intimates, that they did not
all believe at that time. See the same form noticed on
chap. xxvi. 8. and chap, xxvii. 44.
Verse 18. And Jesus came and spake unto him] It is sup-
posed by some, that the reason why any doubted, was, that
when they saw Jesus at first, he was at a distance : but when
he came up, drew near to them, they were fully persuaded of
the identity of his person.
All power is given unto me] Or, All authority in heaven
and upon earth is given unto me. One fruit of the sufferings
and resurrection of Christ is represented to be, his having
authority or right in heaven to send down the Holy Spirit — to
raise up his followers thither — and to crown them in the
kingdom of an endless glory. In earth, to convert sinners —
to sanctify, protect, and perfect his church ; to subdue all
nations to himself: and, finally, to judge all mankind. If
Jesus Christ were not equal with the Father, could he have
claimed this equality of power, without being guilty of im-
piety and blasphemy ? Surely not : and does he not, in the
fullest manner, assert his Godhead, and his equality with the
Father, by claiming and possessing all the authority in heaven
and earth 'I i. e. all the power and authority by which both
empires are governed ?
Verse 19. Go ye therefore] Because I have the authority
aforesaid, and can send whomsoever I will, to do whatsoever
1 please : — teach, y-ctStireva-xre, make disciples of all nations,
bring them to an acquaintance with God, who bought them,
and then baptize them in the name of the Father. It is na-
tural to suppose, that adults were the first subjects of bap-
tism ; for as the Gospel was in a peculiar manner sent to the
Gentiles, they must hear and receive it, before they could be
expected to renounce their old prejudices and idolatries, and
come into the bonds of the Christian covenant. But certainly
no argument can be drawn from this concession against the
baptism of children. When the Gentiles and Jews had re-
ceived the faith and blessings of the Gospel, it is natural
Christ commissions them to
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20 a Teaching them to observe
things whatsoever I have com-
manded you, band lo, I am with
ST. MATTHEW.
all
preach the Gospel to all nations.
a John 14. 14-18. Acts 2. 42. 1 Tim. 6. 14.
enough to suppose they should wish to get their children in-
corporated with the visible church of Christ ; especially if, as
many pious and learned men have believed, baptism succeeded
to circumcision, which I think has never yet been disproved.
The apostles knew well that the Jews not only circumcised
the children of proselytes, but also baptized them ; and as
they now received a commission to teach and proselyte aH the
nations, and baptize them in the name of the Holy Trinity,
they must necessarily understand that infants were included :
nor could they, the custom of their country being considered,
have understood our Lord differently, unless he had, in the
most express terms, said, that they were not to baptize child-
ren, which neither he nor his apostles ever did. And as to
the objection, that the baptized were obliged to profess their
faith, and that, therefore, only adults should be baptized,
there is no weight at all in it ; because what is spoken of such,
refers to those who, only at that period of life, heard the
Gospel, and were not born of parents who had been Chris-
tians ; therefore they could not have been baptized into the
Christian faith, for as much as no such faith was at their in-
fancy, preached in the world. That the children, and even
infants of proselytes, were baptized among the Jews, and
reputed in consequence clean, and partakers of the blessings
of the Covenant, see proved at large by Wetstein, in his note
on Matt. iii. 16. — See the note on chap. iii. 6. and particularly
on Mark xvi. 16.
In the name of the Father, &c] Baptism, properly speaking,
whether administered by dipping or sprinkling, signifies a full
and eternal consecration of the person to the service and ho-
nour of that Being in whose name it is administered ; but this
consecration can never be made to a creature ; therefore the
Father, and the Son, and the Holy Spirit, are not creatures.
Again, baptism is not made in the name of a quality or
attribute of the Divine Nature ; therefore the Father, and the
Son, and the Holy Spirit are not qualities or attributes of the
Divine Nature. The orthodox, as they are termed, have gene-
rally considered this text a decisive proof of the doctrine of
the Holy Trinity : and what else can they draw fiom it ? Is it
possible for words to convey a plainer sense than these do ?
And do they not direct every Reader to consider the Father,
the Son, and the Holy Spirit, as three distinct Persons ? " But
this I can never believe." I cannot help that — you shall not
be persecuted by me for differing from my opinion. I cannot
go over to you : I must abide by what I believe to be the
meaning of the Scriptures. Dr. Lightfoot has some good
thoughts on this commission given to the apostles :
you alway, even unto the end of the
world. c Amen.
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b Ch. 13. 39-49. & 24. 3. 2 Tim. 2. 2. c 1 Cor. 14. 16.
" I. Christ commands them to go and baptize the nations:
but how much time was past before such a journey was taken !
And when the time was now come that this work should be
begun, Peter doth not enter upon it without a previous ad-
monition given him from heaven. And this was occasioned
hereby, that according to the command of Christ, the Gospel
was first to be preached to Judea, Samaria, and Galilee.
" II. He commands them to baptize in the name of the
Father, and of the Son, and of the Holy Ghost ; but among the
Jews they baptized only in the name of Jesus, see Acts ii. 38.
and viii. 16. and xix. 5. For this reason, that thus the bap-
tizers might assert, and the baptized confess, Jesus to be the
true Messias ; which was chiefly controverted by the Jews.
Of the same nature is that apostolic blessing, Grace and peace
from God the Father, and from our Lord Jesus Christ. Where
then is the Holy Ghost ? He is not excluded, however he be
not named. The Jews did more easily consent to the Spirit
of the Messias, which they very much celebrate, than to the
person of the Messias. Above all others they deny and abjure
Jesus of Nazareth. It belonged to the apostles therefore, the
more earnestly to assert Jesus (to be the Messias) by how
much the more vehemently they opposed him : which being
once cleared, the acknowledging of the Spirit of Christ would
be introduced, without delay or scruple. Moses (in Exod. vi.
14.) going about to reckon up all the tribes of Israel, goes no
further than the tribe of Levi ; and takes up with that to which
his business and story at that present related. In like manner
the apostles, for the present, baptize in the name of Jesus,
and bless in the name of the Father and of Jesus, that thereby
they might more firmly establish the doctrine of Jesus, which
met with such sharp and virulent opposition ; which doctrine
being established among them, they would soon agree about
the Holy Ghost.
" III. Among the Jews, the controversy was about the true
Messias; among the Gentiles, about the true God. It was
therefore proper among the Jews to baptize in the name
of Jesus, that he might be vindicated to be the true Messias.
Among the Gentiles, in the name of the Father, and of the Son,
and of the Holy Ghost ; that they might be hereby instructed
in the doctrine of the true God. Let this be particularly
noted. —
" IV. The Jews baptized proselytes, into the name of the
Father, that is, into the profession of God, whom they called
by the name of Father. The apostles baptize the Jews into
the name of Jesus the Son, and the Gentiles into the name oftho
Father, and of the Son, and of the Holy Ghost.
Concluding observations
CHAP. XXVIII
on the Gospel of Matthew.
" V. The Father hath revealed himself in the Old Covenant ;
the Son in the New ; in human flesh hy his miracles, doctrine,
resurrection and ascension ; the Holy Ghost in his gifts and
miracles. Thus the doctrine of the ever blessed Trinity grew
by degrees to full maturity. For the arriving to the acknow-
ledgment of which, it was incumbent upon all who professed
the true God to be three in one, to be baptized into his name."
Lightfoot's Works, vol. II. p. 274.
Verse 20. Teaching them to observe all things] Men are
ignorant of divine things, and must be taught. Only those
can be considered as proper teachers of the ignorant, who are
thoroughly instructed in whatsoever Christ has commanded.
Persons who are entrusted with the public ministry of the
word, should take care that they teach not human creeds and
confessions of faith, in place of the Sacred Writings ; but
those things, and those only, which Jesus has commanded.
And lo, I am with you alway] x.»t tS~av eya ft,ei'v(A»t etfu ircc~
e-cts t«{ sj|ic£ftf{ — literally, Behold I am wilh you every day. A
minister of Christ should consider, that while his soul simply
and uniformly follows Jesus, be shall be made a constant in-
strument of bringing many sons and daughters to glory. The
dark, it is true, must be enlightened, the ignorant instructed,
the profligate reclai ied, the guilty justified, and the unholy
sanctified ; and who is sufficient for this work ? He, with whom
the Son of God is every day, and none other.
Unto the end of the world] Some translate, £»s r»s c-viTetetxs
rev cciaves, to the end of this age : meaning the Apostolic Age,
or Jewish dispensation, and then they refer the promise of
Christ's presence to the working of miracles, and explain this
by Mark xvi. 17 — 19. By my name shall they cast out demons,
&c. &c. But though the words are used in this sense in
several places, see chap. xiii. 39, 40, 49. and xxiv. 3. yet it
is certain they were repeatedly used among the primitive
ecclesiastical writers, to denote the consummation of all things ;
and it is likely that this is the sense in which they are used
here, which the Anglo-Saxon has happily expressed : Anb ic
beo mib eop ealie bagap oft pojiulbe ge-enbunge — And I,
be with you all days, until world ending ; and this is indis-
pensably necessary, because the presence and influence of
Jesu3 Christ are esenlially requisite in every age of the
world, to enlighten, instruct, and save the lost. The pro-
mise takes in not only the primitive apostles, but also all their
successors in the Christian ministry, as long as the earth shall
endure.
Amen.] This word is omitted by some of the oldest and
most authentic MSS. and by some Versions and Fathers.
When it is considered, that the word amen simply means
so be it ! we may at once perceive that it could not be added
by our Lord. For our Lord could not pray that his own will
might be done, or his own promise fulfilled. The word is.
therefore, utterly impertinent as a part of the sacred text,
and could neither have been added by our Lord, nor by the
evangelist. The amens at the end of the sacred books, have
no other authority than what they derive from the transcribers
of copies ; and, at best, are only to be considered as the pious
wish of the writer, or of the Church, that the promises con-
tained in the sacred volume may be accomplished.
In the MSS. and Versions there are various subscriptions, or
epigraphs, to this Gospel; the following are the principal.
" The Gospel according to Matthew — written by him in
Jerusalem — in Palestine — in the East — in the Hebrew dialect —
in Hebrew — eight years after the ascension of Christ — inter-
preted by John — by James the brother of the Lord."
The subscription in some copies of the Arabic version is
very full : " The end of the copy of the Gospel of Matthew
the apostle. He wrote it in the land of Palestine, by in-
spiration of the Holy Spirit, in the Hebrew tongue, eight
years after the bodily ascension of Jesus the Messiah into
heaven, in the first year of the reign of Claudius Cesar, king
of Rome."
These are sufficient to show how little credit should be at-
tached to the subscriptions found at the end of the sacred
books, either in the MSS. or in the Versions.
1 . In concluding my notes on this evangelist, I cannot ex-
press myself better than in the words of the late Mr. Wakefield,
to whom this commentatry has been in many instances in-
debted. " I have now finished my observations on the Gospel
of Matthew : apiece of history, it must be acknowledged, the
most singular in its composition, the most wonderful in its
contents, and the most important in its object, that was ever
exhibited to the notice of mankind. For simplicity of nar-
rative, and an artless relation of facts, without any applause
or censure, or digressive remarks on the part of the his-
torian, upon the characters introduced in it; without any
intermixture of his own opinion, upon any subject what-
soever ; and for a multiplicity of internal marks of credibility,
this Gospel certainly has no parallel among human produc-
tions."
2. One thing the pious and intelligent reader has, no doubt,
already noticed ; there is not one truth, or doctrine, in the
whole oracles of God, which is not taught in this evangelist.
The outlines of the whole spiritual system are here correctly
laid down : even Paul himself has added nothing ; he has am-
plified and illustrated the truths contained in this Gospel : but
even under the direct inspiration of the Holy Ghost, neither
he nor any other of the apostles have brought to light any one
truth, the prototype of which has not been found in the words
or acts of our blessed Lord, as related by Matthew, in the work
which has already passed under review. The Gospel by St.
Matthew is the grand text-book of Christianity ; the other
Gospels are collateral evidences of its truth, and the Apostolic
Epistles are comments on the text. In the commencement of
this work, I stated my wish, " to assist my fellow labourers in
the vineyard to lead men to him who is the fountain of all ex-
cellence, goodness, truth and happiness : — to magnify his law,
and make it honourable ; — to show the wonderful provision
made in his Gospel for the recovery and salvation of a sinful
ST. MATTHEW.
Concluding observations
world ; — to prove that God's great design is to make his crea-
tures happy ; and that such a salvation as it becomes God to
give, and such as man needs to receive is -within the grasp of
every human soul." General preface, before Genesis, p. xix.
And having thus far done what I could, in reference to these
great and important purposes, here I register my thanks to
the ever-blessed God, Father, Word, and Holy Spirit, that hf
has permitted me to cast my mite into this sacred treasury,
to add my feeble testimony to His Eternal Truth : and has
spared me, in the midst of many infirmities and oppressive
labours, to see the conclusion of this Gospel, a consummation
on the Gospel of Matthew.
which I had long devoutly wished, but which I had scarcely
hoped ever to see realized.
May the divine Author of this sacred book give the Reader
a heart-felt experience of all the truths it contains, make and
keep him wise unto salvation, build him up in this most holy
faith, and give him an inheritance among the blessed, through
Christ Jesus, the Friend of mankind, and the Saviour of sin-
ners ; who is the Object and End of this glorious system of
truth. And to Him, with "the Father and Eternal Spirit, be
glory and dominion, thanksgiving, and obedience for ever and
ever. Amen and amen !
Q£r For an account of the Versions mentioned in the preceding Notes, for the present, the Reader is entreated to refer
to the General Preface before the book of Genesis, p. xxx^ But a more particular account of these, as well as of the dif-
ferent MSS. noted by the letters A. B. C. D. &c. will be given in a General Preface to the four Gospels, which it is hoped
will be ready by the time the four Gospels shall have passed through the press. Till then, the Writer begs the Reader's
indulgence.
For an explanation of the Chronological Notes, the Reader is referred to the Advertisement at the end of the Preface. This
will explain the reason why the crucifixion of our Lord appears, by the side-notes at the head of the page, to have taken place
in the twenty-ninth year of his age ; because the vulgar or common reckoning \sfour years short ; these four years being added,
will bring our Lord's death to the true time, viz. thirty-three years from his birth. This note the Reader will have the good-
ness to bear in mind.
As a few other Eras are introduced at the head of the commentary on Mark, it may be necessary to mention them here.
1. The Cesarean Era of Antioch : was a monument which the city of Antioch erected to the honour of Julius Cesar, in
commemoration of his victory at Pharsalia. This was obtained forty-eight years before the commencement of the Christian
Era. 2. The Spanish Era. This was kept in commemoration of the entire subduction of Spain by Augustus Cesar,
which took place in the year of Rome 715 ; or thirty-nine years before the Vulgar Era of Christ. 3. The Julian Era, or
as it is sometimes called, the Era of Julius Cesar ; this had for its foundation the reformation of the Roman calendar by Julius
Cesar ; and the change was made forty-five years before the birth of Christ.
London, Oct. 22, 1812.
PREFACE TO THE GOSPEL
ACCORDING TO
ST. MARK.
WITH A SHORT ACCOUNT OF HIS LIFE.
JC OR an explication of the word Gospel, and the title Saint, see the Preface to Matt. p. ii — v.
Mark. This person, the second in the commonly received order of the four evangelists, was
named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she
was an early believer, and the disciples used to meet at her house. Peter, having been delivered out
of prison by an angel, came to the house of Mary, mother of John whose surname was Mark, where
many were gathered together praying, Acts xii. 12. This very first mention of John Mark, assures
us of Peter's intimacy in that family : it is almost universally allowed, that Mark, mentioned by Peter,
1 Epist. chap. v. 13. is this evangelist, and that he is the same with him who is called sister's son to
Barnabas, Col. iv. 10. and is supposed to have been converted by Peter to the Christian faith. He
travelled from Jerusalem to Antioch with Paul and Barnabas, Acts xii. 25. and some short time after,
he accompanied them to other countries as their minister, Acts xiii. 5. When they returned to the
Continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem,
ver. 13. Afterward he would have gone with Paul and Barnabas, but the former refused to take
him, because of his having left them at Pamphylia ; Paul and Barnabas then separated, and Mark
accompanied his uncle Barnabas to Cyprus, Acts xv. 36 — 41. Afterward Paul and he were fully
reconciled, as evidently appears from 2 Tim. iv. 11. Take Mark and bring him with thee ; for he is
profitable to me for the ministry. This appears also from Philemon, ver. 24. where Mark is styled
Paul's fellow-labourer ; and from Col. iv. 10. where we find the apostle recommending him in a par-
ticular manner to the church of God at that place. He is generally supposed to have been particu-
larly intimate with St. Peter, to have written his Gospel at Rome, A. D. 64. and to have died at
Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that
Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his
Works, vol. vi. p. 77, &c.
How Mark composed his Gospel, is a question not yet decided among learned men. Many of the
primitive fathers, such as Papias, Clemens Alexandrinus, Irenoeus, Tertulhan, Origen, Eusebius, &c.
believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would
o o
PREFACE TO ST. MARK.
not put his name to the work, but dictated the whole account, and Mark wrote it down from his
mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Mat-
thew's Gospel ; and that it is not to be considered as an original work — on this opinion, several re-
marks will be made in the course of these notes. Others suppose that Mark compiled it, partly out
of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which
appear to have very little foundation. Critics are also divided, concerning the language in which it
was written, and the people to whom it was sent. Some have contended for a Latin original, because
of several Latin words found in it, such as <r7rs^t)A«T&)^, chap. vi. 27. ttivrvftuv, xv. 39, 44, 45. wovwwv, xiv.
44. But such words are better accounted for, by supposing that his Gospel was written for the use
of the Roman people : and that" it is on this acconnt, that he wholly passes by the genealogy of our
Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and
especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged
by almost all learned men.
It may be necessary to state the things omitted by Mark in the beginning of his Gospel, which are
mentioned by Matthew and Luke.
1. The Preface, found in Luke and John, chap. i.
2. The Conception of Elizabeth, Luke 1. 5 — 25.
3. The Salutation of Mary, Luke i. 26 — 38.
4. Mary^s Visjt to Elizabeth, Luke i. 39 — -56.
5. John Baptist's Birth, Luke i. 57 — 79.
6. The AngeVs appearance to Joseph, Matt. i. 18—25. .
7. The Birth of Christ, Matt. i. 25. Luke ii. 1 — 7.
8. The Genealogy of Christ, Matt. i. 1 — 17. Luke iii. 1—76.
9. The appearance of the Angel to the Shepherds, Luke ii. 8 — 20.
10. The Circumcision of Christ, Matt. i. 25. Luke ii. 21.
11. The Presentation of Christ in the temple, Luke ii. 22 — 38.
12. The coming of the Magi-, Matt. ii. 1 — 12.
13. The Flight into Egypt, Matt. ii. 13 — 15.
14. Herod's Murder of the Innocents, Matt. ii. 16 — 18.
15. The Return of the holy family from Egypt, Matt. ii. 19 — 23. Luke ii. 39.
16. Christ's Journey to Jerusalem when twelve years of age, Luke ii. 40 — 48.
From the particulars enumerated here, it appears, that the things omitted by Mark, are also
omitted by John, except the Preface ; and that St. Luke is the most circumstantial.
For other particulars relative to this Gospel, see at the end of the last chapter.
THE GOSPEL
ACCORDING TO
ST. MARK
Ussherian year of the World, 4030. — Alexandrian year of the World, 5528. — Antiochian year of the World, 5518. — Con-
stantinopolitan .Era of the World, 5534 Rabbinical year of the World, 3786. — Year of the Julian Period, 4740. — iEra
of the Seleucida?, 338 Year of the Christian ./Era, 26 — Year of the CCI. Olympiad, 2.— Year of the building of
Rome, 769. — Year of the Julian -Era, 71 — Year of the Caesarean i£ra of Antioch, 74. — Year of the Spanish .Era, 64. —
Year of the Paschal Cycle or Dionysian Period, 27. — Year of the Christian Lunar Cycle, or Golden Number, 8. —
Year of the Rabbinical Lunar Cycle, 5. — Year of the Soler Cycle, 7. — Dominical Letter, F. — Epact, 17. — Year of the
Emperor Tiberius, 14. — Consuls, C. Calvisius Sabinus, and Cn. Corn. Lentulus Getulicus, from January 1 to July 1 ;
and Q,. Marcius Barca and T. Rustius Nummus (iallus, for the remainder of the Year. The reason why two sets of
Consuls appear in this Chronology is this : the Consuls were changed every year in July, therefore taking in the whole
year, four Consuls necessarily appear : two for the first six months, and two for the latter half of the year.
CHAPTER I.
The mission, preaching, and success of John Baptist, 1 — 5. His manner of life, 6. Proclaims Christ, and baptizes
him in Jordan, 7 — 11. The temptation of Christ, 12, 13. John being put in prison, Christ begins to preach
14, 15. He calls Andrew and Simon, 16 — 18. James and John, 19, 20. Teaches in Capernaum, 21, 22.
Casts out a demon, 23 — 28. Goes into the house of Simon, and heals his mother-in-law, 29 — 31. Heals many
diseased persons, 32 — 34. Goes to the desert, and is follozoed by his disciples, 35 — 37. Preaches in different
towns and synagogues of Galilee, and casts out devils, 38, 39. Cleanses a leper, who publishes abroad his
miraculous cure, 40 — 45.
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THE beginning of the Gospel of
Jesus Christ, athe Son of God:
2 As it is written in the prophets,
3 Matt. 14. 33. Luke 1. 85. John 1. 34.
NOTES ON. CHAP. I.
Verse 1. The beginning of the Gospel] It is with the utmost
propriety, that Mark begins the Gospel dispensation by the
preaching of John the Baptist, he being the forerunner of
Jesus Christ, and the first proclaimer of the incarnated Mes-
siah. Gospel — for the meaning of the word, see the preface
to Matthew.
Son of God] To point out his divine origin ; and thus
glancing at his miraculous conception. This was an essential
b Behold, I send my messenger before
thy face, which shall prepare thy way
before thee.
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b Mai. 3. 1. Matt. 11. 10. Luke 7. 27.
character of the Messiah. See Matt. svi. 16. xxvi. 63. Luke
xxii. 67, &.c.
Verse 2. Jls it is written in the prophets] Rather, Jls it is
written by Isaiah the prophet. I think (his reading should be
adopted, instead of that in the common text. It is the read-
ing of the Codex Bezce, Vatican, and several other MSS. of
great repute. It is found also in the Syriac, Persic, Coptic,
Armenian. Gothic, Vulgate, and Itala versions, and in spveral
of the Fathers. As this prophecy is found both in Isaiah and
o o 2
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John the Baptises preaching.
3 a The voice of one crying in the
wilderness, Prepare ye the way of the
Lord, make his paths straight.
4 b John did baptize in the wilderness, and
preach the baptism of repentance c for the re-
mission of sins.
5 d And there went out unto him all the land of
Judea, and they of Jerusalem, and were all
baptized of him in the river of Jordan, confess-
ing their sins.
6 And John was e clothed with camel's hair,
and with a girdle of a skin about his loins ; and
he did eat f locusts and wild honey;
7 And preached, saying, E There cometh one
mightier than I after me, the latchet of whose
shoes I am not worthy to stoop down and un-
loose.
ST. MARK. The temptation of Christ.
8 h I indeed have baptized you with
» lsai. 40. 3. Matt. 3. 3. Luke 3. 4. John 1. 15, 23. b Matt. 3. 1.
Luke 3. 3. John 3. 23. « Or, unto. d Matt. 3. 5. e Matt. 3. 4.
f Lev. 11. 22. s Matt. 3. 11. John 1. 27. Acts 13. 25.
Malachi, probably the reading was changed to to«s 3-£o0>jt<*/;,
the prophets, that it might comprehend both. In one of As-
seman's Syriac copies, both Isaiah and Malachi are men-
tioned. See all the authorities in Griesbach, 2d edit, and see
the parallel place in Matthew, chap. iii. 3. where the prophet
Isaiah is mentioned, which seems fully to establish the autho-
rity of this reading.
Verse 3. The voice of one crying'] See on Matt. iii. 1 — 3.
Verse 4. John] The original name is nearly lost in the
Greek Ia>«vvus, and in the Latin Johannes, and almost totally
90 in the English John. The original name is pniiV Yehocha-
nan, compounded of pn nirv Yehovah chanan, the grace or
mercy of Jehovah : a most proper and significant name for the
forerunner of the God of all grace. It was John's business
to proclaim the Gospel of the grace of God, and to point out
that Lamb or sacrifice of God, which takes away the sin of the
world.
For the remission of sins.] Or, toward the remission — st$
ttpertv. They were to repent, and be baptized in reference to
the remission of sins. Repentance prepared the soul for it,
and baptism was the type or pledge of it. See on Matt. iii. 2.
Verse 5. All the land] See on Matt. iii. 4 — 6.
Confessing their sins.] It was an invariable custom among
the Jews, to admit no proselyte to baptism, till he had, in the
most solemn manner, declared that he for ever had renounced
all idolatrous worship, all heathenish superstitions ; and pro-
mised an entire and unreserved submission to the law of Mo-
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water : but he shall baptize you s with
the Holy Ghost.
9 If k And it came to pass in those days, that
Jesus came from Nazareth of Galilee, and was
baptized of John in Jordan.
10 ' And straightway coming up out of the
water, he saw the heavens "opened, and the
Spirit like a dove descending upon him :
1 1 And there came a voice from heaven, say-
ing, nThou art my beloved Son, in whom I am
well pleased.
12 IF ° And immediately the Spirit driveth him
into the wilderness.
13 And he was there in the wilderness forty
days, tempted of Satan ; and was with the wild
beasts ; p and the angels ministered unto him.
h Acts 1. 5. & 11. 16. & 19. 4. i lsai. 44. 3. Joel 2. 28. Acts 2. 4.
& 10. 45. & 11. 15, 16. 1 Cor. 12. 13. * Matt. 3. 13. Luke 3. 21.
1 Matt. 3. 16. John I. 32. ™ Or, cloven, or rtnt. " Ps. 2 7 Matt
3. 17. Ch. 9. 7. o Matt. 4. 1. Luke 4. 1. P Matt. 4. 11.
ses. This was necessary for a proselyte adult — a child dedi-
cated to God by baptism, must be brought up in this faith.
Verse 6. John was clothed, &c] See the note on Matt,
iii. 4.
Verse 7. The latchet of whose shoes] The shoe of the an-
cients, was properly only a sole tied round the foot and ancle
with strings or thongs. See on Matt. iii. 11.
Verse 8. / indeed have baptized you with water] As if he
had said : This baptism is not to be rested in ; it is only an
emblem of that which you must receive from him who is
mightier than I. It is he only who can communicate the
Holy Spirit ; and water baptism is nothing, but as it points
out, and leads to, the baptism of the Holy Ghost. The sub-
ject of these two verses, is not found in Matthew nor John ;
but is mentioned with some varying circumstances by Luke,
chap. iii. 16.
Verse 9 — 11. See the subject of these verses, which con-
tain the account of our Lord's baptism, explained Matt. iii.
13—17.
Verse 12. The Spirit driveth him] EKpctMei, putteth him
forth. St. Matthew says, chap. iv. 1. smu^S-ij, was brought up.
See this important subject of our Lord's temptation explained
at large, Matt. iv. 1 — 11.
Verse 13. With the wild beasts] This is a curious circum-
stance, which is mentioned by none of the other evangelists ;
and seems to intimate, that he was in the most remote, un-
frequented, and savage part of the desert ; which, together
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Jesus begins to preach,
14 IT a Now after that John was put
in prison, Jesus came into Galilee,
b preaching the Gospel of the kingdom
of God,
15 And saying, c The time is fulfilled, and d the
kino-dom of God is at hand : repent ye, and believe
the Gospel.
16 H e Now as he walked by the sea of Gali-
lee, he saw Simon and Andrew his brother,
casting" a net into the sea : for they were
fishers.
17 And Jesus said unto them, Come ye after
me, and I will make you to become fishers of
men.
18 And straightway f they forsook their nets, and
followed him.
19 s And when he had gone a little farther
thence, he saw James the son of Zebedee, and
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CCI. 3.
in the
went after
CHAP, I. and calls several disciples.
John his brother, who also were in the
ship, mending their nets.
20 And straightway he called them :
and they left their father Zebedee
ship with the hired servants, and
him.
21 h And they went into Capernaum ; and straight-
way on the Sabbath-day he entered into the syna-
gogue, and taught.
22 ' And they were astonished at his doctrine,
for he taught them as one that had authority, and
not as the scribes.
23 IT k And there was in their synagogue a man
with an unclean spirit ; and he cried out,
24 Saying, Let us alone ; ' what have we to do
with thee, thou Jesus of Nazareth ? art thou come
to destroy us ? I know thee who thou art, the
Holy One of God.
* Matt. 4. 12. b Matt. 4. 23. c Dan. 9. 25. Gal. 4. 4. Ephes. I.
10. * Matt. 3. 2. & 4. 17. c Matt. 4. 18. Luke 5. 4. f Matt. 19.
with the diabolic influence, tended to render the whole scene
the more horrid. Perhaps this very circumstance is mention-
ed, as emblematical of that savage and brutal cruelty, with
which he was persecuted to death by the Jews and Gentiles,
instigated thereto by the malice of Satan.
Verse 14. Preaching the Gospel of the kingdom] See the
notes on Matt, iii.2. and on the office of the preacher or herald,
at the end of that chapter.
Verse 15. The time is fulfilled] That is, the time appointed
for sending the Messiah : and particularly the time specified
by Daniel, chap. ix. 24 — 27. Here are four points worthy
of deep attention, in the preaching of the Son of God.
1. Every thing that is done, is according to a plan laid by
the divine Wisdom, and never performed till the time appoint-
ed was filled up.
2. That the kingdom and reign of sin are to be destroyed,
and the kingdom of grace and heaven, established in their
place.
3. That the kingdom of God, and his reign by grace, be-
gins with repentance for past sins.
4. That this reign of grace is at hand ; and that nothing
but an obstinate perseverance in sin and impenitence, can
keep any soul out of it ; and that now is the accepted time to
enter in.
Verse 16. As he walked by the sea, &c] See on Matt. iv.
18—22.
Andrew his brother] Instead of the common reading, »&>.-
27. Luke 5. II. 6 Matt. 4. 21. ■> Matt. 4. 13. Luke 4. 31 i Matt.
7. 28. k Luke 4. 33. « Matt. 8. 29.
0av uvrov, his brother, the best MSS. and Versions have *fox-
0ov Tor/ "Zi^aioi, the brother of Simon, which should be receiv-
ed into the text. The most eminent critics approve of this
reading.
Verse 21. Capernaum] See Matt. iv. 13.
He entered into the synagogue] Their synagogues — ev rum
c-vvxyayais avrav, according to the Syriac, which has the word
in the plural.
Verse 22. As one that had authority] From God, to do
what he was doing ; and to teach a pure and beneficent sys-
tem of truth.
And not as the scribes.] Who had no such authority, and
whose teaching was not accompanied by the power of God
to the souls of the people ; 1. because the matter of the teach-
ing did not come from God ; and 2. because the teachers
themselves were not commissioned by the Most High. See
the note on Matt. vii. 28.
Verse 23. A man with an unclean spirit] This demoniac is
only mentioned by Mark and Luke, chap. iv. 31. It seems
the man had lucid intervals ; else he could not have been ad-
mitted into the synagogue. Unclean or impure spirit — a com-
mon epithet for those fallen spirits : but here it may mean
one who filled the heart of him he possessed, with lascivious
thoughts, images, desires, and propensities. By giving way
to the first attacks of such a spirit, he may soon get in, and
take full possession of the whole soul.
Verse 24. What have we to do with thee] Or, What is it to
Jesus heals a demoniac ;
25 A nd Jesus a rebuked him, say-
ing, Hold thy peace, and come out of
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ST. MARK.
29 %
26 And
him.
when
the unclean spirit b had torn
him, and cried with a loud voice, he came out of
him.
27 And they were all amazed, insomuch that
they questioned among themselves, saying, What
thing is this ? what new doctrine is this ? for with
authority commandeth he even the unclean spirits,
and they do obey him.
28 And immediately his fame spread abroad
throughout all the region round about Ga-
lilee.
» Ver. 34. b Ch. 9. 20.
us and to thee ? or, What business hast thou with us? That
this is the meaning of the original, n ypiv xxi a-ai ; Kypke has
sufficiently shown. There is a phrase exactly like it in 2 Sam.
xvi. 10. Wliathavel to do with you, ye sons of Zeruiah?
TVVEt '33 D^Sl "h HE ma li vHacem beney Tseruiah, What bu-
siness have ye with me, or, Why do ye trouble me, ye sons of
Tseruiah ? The Septnagint translate the Hebrew, just as the
evangelist does here, n s/not xtn v^iv ; it is the same idiom in
both places ; as there can be no doubt but the demoniac
spoke in Hebrew, or in the Chaldeo-Syriac dialect of that lan-
guage, which was then common in Judea. See on Matt.
viii. 29.
Art thou come to destroy us?] We may suppose this spirit
to have felt and spoken thus : " Is this the time of which it
hath been predicted, that in it the Messiah should destroy
all that power which we have usurped and exercised over the
bodies and souls of men ? Alas ! it is so : I now plainly see
who thou art— the Holy One of God, who art come to destroy
that unholiness, in which we have our residence, and through
which we have our reign in the souls of men." An unholy
spirit is the only place where Satan can have his full opera-
tion, and show forth the plenitude of his destroying power.
Verse 25. And Jesus rebuked him] A spirit of this cast will
only yield to the sovereign power of the Son of God. All
zvatchings, fastings, and mortifications, considered in them-
selves, will do little or no good. Uncleanness of every de-
scription, will only yield to the rebuke of God.
Verse 26. And when the unclean spirit had lorn him] And had
thrown him down in the midst, Luke iv. 35. kxi <r7rxgcti!av, and
convidsed him. Never was there a person possessed by an
unclean spirit, who did not suffer a convulsion, perhaps a total
ruin of nature by it. Sins of uncleanness, as the apostle in-
timates, are against the body ; they sap the foundation of life,
and Peter's mother-in-law.
And forthwith, when they
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CCI. 3.
were come out of the synagogue, they
entered into the house of Simon and
Andrew, with James and John.
30 But Simon's wife's mother lay sick of a fever,
and anon they tell him of her.
31 And he came and took her by the hand, and
lifted her up ; and immediately the fever left her,
and she ministered unto them.
32 IF d Apd at even, when the sun did set, they
brought unto him all that were diseased, and them
that were possessed with devils.
33 And all the city was gathered together at the
door.
c Matt. 8. 14. Luke 4. 38. d Matt. 8. 1C. Luke 4. 40.
so that there are very few of this class, whether male or
female, that live out half their days : they generally die
martyrs to their lusts. When the propensities of the flesh are
most violent in a person who'is determined to serve God, it is
often a proof that these are the last efforts of the impure spirit,
who has great rage, because he knows his time is but short.
Verse 27. What thing is this?] Words of surprise and
astonishment.
And what new doctrine] I have added the particle And,
from the Syriac, as it helps the better to distinguish the mem-
bers of the sentence : but there is a vast diversity in the MSS.
on this verse. See Griesbach.
For with authority} They had never heard such a gracious
doctrine, and never saw any teaching supported by miracles
before. How much must this person be superior to men ! they
are brought into subjection by unclean spirits ; this person sub-
jects unclean spirits to himself.
Verse 28. And immediately his fame spread abroad] The
miracle which he had performed was 1. great; 2. evidenced
much benevolence in the worker of it : and 3. was very pub-
lic ; being wrought in the synagogue. The many who saw it,
published it wherever they went ; and thus the fame of Christ,
as an incomparable teacher, and unparalleled worker of mira-
cles, became soon spread abroad through the land.
The word evSeas, immediately, occurs more frequently in
this evangelist, than in any other writer of the New Cove-
nant: it is very often superfluous, and may often be omitted
in the translation, without any prejudice to the sense of the
passage in which it is found. It seems to be used by St. Mark,
as our ancient writers used forsooth, and such like words.
Verse 29. See this account of the healing of Peter'' s mother-
in-law, explained at large, Matt. viij. 14 — 17.
Verse 32. When the sun did set] See on Matt. viii. 14.
***
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He heals and preaches
34 And he healed many that were'
sick of divers diseases, and cast out
many tlevils ; and a suffered not the
devils b to speak, because they knew him.
35 H And c in the morning, rising up a great
while before day, lie went out, and departed in-
to a solitary place, aVd there prayed.
36 And Simon and they that were with him,
followed after him. \
37 And when they Wd found him, they said
unto him, All men seeker thee.
CHAP. I. in various villages
38 And he said unto them, d Let us
go
»>Ch. 3. 12. Luke 4. 41. See Actsjfi. 17, 18. b Or, to say that they
knew him. cLuke 4. 42.
Verse 34. Because they knew hik] To be the Christ, is add-
ed here by several ancient and rtpectable MSS. and Ver-
sions ; but it appears to be only a \oss.
Verse 35. In the morning — a grtt while before day] By
weai, the morning , is to be understooohe whole space of three
hours, which finished the fourth watc of the night.
And there praijed.] Not that he n^ded any thing, for in
him dwelt all the fulness of the GodheiJ bodily ; but that he
might be a pattern to us. Every thing \at our blessed Lord
did, heperformed either as our pattern, \ as our sacrifice.
Verse 36. And Simon— followed afterym.] KccreS'ia^ocv,
followed him eagerly. They had now begn to taste the good
word of God ; and thought they could n<er hear too much
of it. Many possess this spirit when first inverted to God :
Oh ! what a pity that they should ever lose^ i The soul that
relishes God's word, is ever growing in gracfy it.
Verse 37. All men seek for thee.] Some j hear; some to
be healed ; some to be saved ; and some perh\g5 through no
good motive. There are all sorts of followers, the train of
Christ—but how few walk steadily, and pers\re unt0 the
end ! \
Verse 38. The next towns] KupowtXtK, prop\y signifies
such towns as resembled cities for magnitude an\umber of
inhabitants, but which were not walled as were cL The
Codex Bezcz, most of the Versions, and all the JtaZaW g,et
us go into the neighbouring villages, and into the ci-\S-
For therefore came I forth.] E«s revra, for this pwose am
I come forth— -to preach the Gospel to every creature W an
might hear, and fear, and return unto the Lord. Th\oams
and the villages will not come to the preacher — the prVh.er
must go to them, if he desires their salvation. In thtoSOj
Jesus has left his ministering servants an example, thale-y
should follow his steps. Let no minister of God think h\as
delivered his own soul, till he has made an offer of salvia
to every city and village within his reach.
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CCI. 3.
into the next towns, that I may
preach there also : for e therefore came
I forth.
39 f And he preached in their synagogues
throughout all Galilee, and cast out devils.
40 IF s And there came a leper to him, be-
seeching him, and kneeling down to him, and
saying unto him, If thou wilt, thou canst make me
clean.
41 And Jesus, moved with compassion, put
d Luke 4. 4a.-
-e Isai. 61. 1. John 16. 28. & 17. 4. f Matt. 4, 23.
4. 44. e Matt. 8. 2. Luke 5. 12.
Luke
Verse 39. And he preached] He continued preaching — Uv
xyevtrc-av : this is the proper meaning of the words — he never
slackened his pace — he continued proclaiming the glad tidings
of salvation to all — there was no time to be lost — immortal
souls were perishing for lack of knowledge ; and the grand
adversary was prowling about, seeking whom he might de-
vour. This zealous, affectionate, and persevering diligence
of Christ, should be copied by all his servants in the minis-
try ; it is not less necessary now than it was then. Thousands,
thousands of Christians so called, are perishing for lack of
knowledge. O God, send forth more and more faithful la-
bourers into thy vineyard !
Verse 40. Tliere came a leper] See the notes on Matt. viii.
2, &c. Should any be inclined to preach on this cleansing
of the leper, Mark is the best evangelist to take the account
from, because he is more circumstantial than either Matthew
or Luke.
I. Consider this leper.
1. He heard of Jesus and his miracles.
2. He came to him for a cure, conscious of his disease.
3. He earnestly besought him to grant the mercy he needed.
4. He fell down on his knees, (with his face to the earth,
Luke v. 12.) thus showing his humbled state, and the distress
of his soul.
5. He appealed to his love — if thou wilt ; with a full con-
viction of his ability — thou canst; in order to get healed.
II. Consider Jesus.
1. He is moved with tender compassion towards him : this is
the alone source of all human salvation.
2. He stretches forth his hand, showing thus his readiness to
relieve him.
3. He touches him : though this was prohibited by the law,
and rendered him who did it in any common case, legally un-
clean.
4. He proves at once his infinite love and unlimited power,
&
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Jesus heals a leper,
forth his hand, and touched him, and
saith unto him, I will; be thou clean.
42 And as soon as he had spoken,
immediately the leprosy departed from him,
and he was cleansed.
43 And he straitly charged him, and forthwith
sent him away ;
44 And saith unto him, See thou say nothing
to any man : but go thy way, show thyself to
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ST. MARK. and retires to the desert.
the priest, and offer for thy cleansing
those things a which Moses com-
manded, for a testimony unto them.
45 b But he went * out, and began to publish
it much, and to blaze abroad the matter, inso-
much that Jesus could no more openly enter
into the city, but was without in desert
places : c and they came to him from every
quarter.
a Lev. 14. 3, 4, 10. Luke 5. 14.
by his word and by his act : J will ; be thou cleansed : and imme-
diatelyhis leprosy was removed. But see on Matt. viii. 2.
Verse 43. Straitly charged] See the reason for this, Matt,
viii. 4. This verse is wanting in two copies of the Itala.
Verse 45. Began to publish it much] Began to publish o-eAAse,
many things ; probably all that he had heard about our Lord's
miraculous works.
And to blaze abroad the matter] That is, his own healing :
thinking he could never speak too much, nor too well, of him
who had thus mercifully and miraculously cleansed him.
Jesus coidd no more openly enter into the city] A city of
Galilee, probably Chorazin or Bethsaida, in which he did not
appear, for fear of exciting the jealousy of the secular govern-
ment; or the envy and malice of the Jewish rulers.
And they came to him from every quarter.] So generally
had the poor man, who was cleansed of his leprosy, spread
b Luke 5. 15.— c Ch. 2. 13.
abroad his fame. And can ve suppose, that of all these peo-
ple who came to him from a' parts, ami to whom he preached
the glad-tidings of the kingdom, by the power and authority
of God, few or none were>aved ? This is a common opinion ;
but every person who seiously considers it, must see that it
is unfounded. Without (>ubt, Christ had thousands that were
brought to God by his miistry ; though in general, only those
are mentioned, who w<e constant attendants on his person.
It would be strange, if hile God manifested in the flesh, was
preacher, there shoiJ be few brought to the knowledge of
themselves, and of »e truth ! In this respect he does not
permit his faithful iinisters to labour in vain. The Son of
man sowed the se^ of the kingdom ; and it afterward pro-
duced a plentiful Kvest. Multitudes of Jews were converted
by the preaching F the Gospel, and the first Christian church
was founded at J/usalem.
CHAPTER II.
Christ preaches in Capernaum, 1,2. A paralytic person is brought to fih whose sins are pronounced forgiven, 3 — 5.
The scribes accuse him of blasphemy, 6, 7. He vindicates himself, an proves his power to forgive sins, by healing
the man's disease, 8 — 11. The people are astonished and edified, 12. He calls Levi from the receipt of custom, 13,
14. Eats in his house with publicans and sinners, at which the pirisees murmur, 15, 16. He vindicates his con-
duct, 17. Vindicates his disciples, who were accused of not fasting -8 — 22 ; and for plucking the ears of corn on the
Sabbath-day, 23 — 26 : and teaches the right use of the Sabbath, 2728.
2 AJ straightway b many were ga-
there together, insomuch that there
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AND again a he entered into Ca-
pernaum after some days ; and it
was noised that he was in the house.
» Matt. 9. 1. Luke 5. 18.
NOTES ON CHAP. II.
Verse 1. In the house.] The house of Peter, with whom
Christ lodged when at Capernaum. See the notes on Matt.
iy, 13. viii. 13.
Was° room to receive them; no, not
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0 Prov. 8. 34. Matt. 13. 20. Luke 5. 17. & 11. 28. Acts 17. 11.
erse 2. So much as about the door] Meaning the yard or
(*rt before the house.
Preached the word] T«i Aeyov. The doctrine of the king-
nn of God ; for so i Aoy«s is repeatedly used.
Christ heals a paralytic person. CHAP. II
so much as about the door: and he
He calls Levi.
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Acci13mp' preached the word unto them.
3 % And they come unto him, bring
ing one sick of the palsy, which was borne of
four.
4 And when they could not come nigh unto him
for the press, they uncovered the roof where
he was : and when they had broken it up, they
letdown the bed. wherein the sick of the palsy
lay.
5 When Jesus saw their faith, he said unto the
sick of the palsy, Son, thy sins be forgiven
thee.
6 But there were certain of the scribes sitting
there, and reasoning in their hearts,
7 Why doth this man thus speak blasphemies ?
a who can forgive sins but God only ?
8 And immediately b when Jesus perceived in his
spirit that they so reasoned within themselves, he
said unto them, Why reason ye these things in
your hearts?
9 c Whether is it easier to say Jto the sick of the
palsy, Thy sins be forgiven thee ; or to say, Arise,
and take up thy bed, and walk ?
» Job 14. 4. Isai. 43. 25. » Matt. 9. 4. c Matt. 9. 5. d Matt. 9. 9.
Verse 3. One sick of the palsy] A paralytic person. See on
Matt. ix. 1, &c.
Borne of four] Four men, one at each corner of the
sofa or couch on which he lay — this sick man appears to have
been too feeble to come himself, and too weak to be carried
in any other way.
Verse 4. They uncovered the roof] The houses in the East
are generally made flat-roofed, that the inhabitants may have
the benefit of taking the air on them ; they are also furnished
with battlements round about, Deut. xxii. 8. Judg. xvi. 27. and
2 Sam. xi. 2. to prevent persons from falling off; and have a
trapdoor by which they descend into the house. This door, it
appears, was too narrow to let down the sick man and his couch ;
so they uncovered the roof, removed a part of the tiles, andhaving
broken it up, taking away the lathes or timber, to which the tries
had been attached, they then had room to let down the afflict-
ed man. See Luke v. 19. and on Matt. x. 27. xxiv. 17.
Verse 17. Why doth this man thus speak blasphemies?] See
this explained Matt. ix. 3, &c.
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10 But that ye may know that the
Son of man hath power on earth to
forgive sins, (he saith to the sick of the
palsy,)
111 say unto thee, Arise, and take up thy bed.
and go thy way into thine own house.
12 And immediately he arose, took up the bed,
and went forth before them all ; insomuch that they
were all amazed, and glorified God, saying, We
never saw it on this fashion.
13 IF d And he went forth again by the sea side;
and all the multitude resorted unto him, and he
taught them.
14 e And as he passed by, he saw Levi the son of
Alpheus, sitting f at the receipt of custom, and said
unto him, Follow me. And he arose and followed
him.
15 If sAnd it came to pass, that, as Jesus
sat at meat in his house, many publicans and
sinners sat also together with Jesus and his dis-
ciples : for there were many, »and they followed
him.
16 And when the scribes and Pharisees saw
him eat with publicans and sinners, they said
e Matt. 9. 9. Luke 5. 27.-
— t Or, at the place inhere the custom was receiv-
ed. g Matt. 9. 10.
Verse 12. He — took up the bed] The words of Prosper on
this place are worthy of notice.
" What is sin, but a deplorable fall, a grovelling on the
earth, a repose in the creature, often followed by an universal
palsy of the sonl ; namely an utter inability to help itself, to
■ break off its evil habits, to walk in the ways of God, to rise;
or to take one good step towards him ? Grace can repair
all in a moment : because it is nothing but the almighty
will of God, who commands, and does whatever he com-
mands."
Verse 14. Levi] The same as Matthew; he appears to
have been a Jew, though employed in the odious office of a
tax-gatherer. For an account of his call, see his Gospel, chap,
ix. 9, &c.
Verse 16. Sinners] By ecpcegraAot, the Gentiles or heathens
are generally to be understood in the Gospels, for this was a
term the Jews never applied to any of themselves. See the
note on Matt. ix. 10.
How is it that he eateth] Some very good MSS. several
p P
The question about fasting.
a. m. 403i. unto h;s disciples,
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How is it that he
eateth and drinketh with publicans and
sinners?
17 When Jesus heard it, he saith unto them,
a They that are whole have no need of the
physician, but they that are sick : I came not
to call the righteous, but sinners, to repent-
ance.
18 H b And the disciples of John and of the
Pharisees used to fast : and they come and say
unto him, Why do the disciples of John and of the
Pharisees fast, but thy disciples fast not?
19 And Jesus said unto them, Can the children
of the bride-chamber fast, while the bridegroom
is with them ? as long as they have the bridegroom
with them, they cannot fast.
20 But the days will come, when the bridegroom
shall be taken away from them, and then shall they
fast in those days.
21 No man also seweth a piece of c new cloth
on an old garment: else the new piece that
Matt. 9. 12, 13. & 18. 11. Luke 5. 31, 32. & 19. 10. 1 Tim. 1. 15. » Matt.
9. 14. Luke 5. 33. c Or, raw, or unwrovght.
Versions, with Chrysostom and Augustin read, why doth your
master eat?
Verse 17. To repentance] This is omitted by ABDKL,
twenty-seven others : both the Syriac, Persic, Coptic, JEthi-
opic, Armenian, Gothic, Vulgate; six copies of the Itala; Eu-
thymius and Jlugustin. Griesbach has left it out of the text ;
Grotius, Mill, and Bengel approve of the omission. See on
Matt. ix. 13. I leave it as in the parallel place above quoted.
Properly speaking, the righteous cannot be called to repent-
ance. They have already forsaken sin, mourned for it, and
turned to God. In the other parallel place, Luke v. 32. all
the MSS. and Versions retain /*£t«v«i«v, repentance.
Verse 18. Why do the disciples of John and of the Pharisees
fast] See this largely explained on Matt. ix. 14, &c. The
following vices are very common to Pharisees.
1. They are more busied in censuring the conduct of
others, than in rectifying their own.
2. They desire that every one should regulate his piety by
theirs ; and embrace their particular customs, and forms of de-
votion.
3. They speak of and compare themselves with other peo-
ple, only that they may have an opportunity of distinguishing
and exalting themselves.
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ST. MARK. The disciples pluck the ears of corn.
filled it up, taketh away from the old,
and the rent is made worse. ,
22 And no man putteth new wine
into old bottles : else the new wine doth burst the
bottles, and the wine is spilled, and the bottles will
be marred : but new wine must be put into new
bottles.
23 H ll And it came to pass, that he went
through the corn fields on the Sabbath-day;
and his disciples began, as they went, e to pluck
the ears of corn.
24 And the Pharisees said unto him, Behold,
why do they on the Sabbath-day, that which is not
lawful ?
25 And he said unto them, Have ye never
read fwhat David did when he had need, and
was an hungered, he, and they that were with
him ?
26 How he went into the house of God
in the days of Abiathar the high priest, and
did eat the showbread, g which is not law*
d Matt. 12. I. Luke 6. 1.-
-e Deut. 23. 25. f 1 Sam. 21. 6. g Exod. 29.
32, 33. Lev. 24. 9.
On the nature, times, and duration of fasting, see Matt. vi.
16. and ix. 15.
Verse 20. In those days] But instead of ev tx.ttva.is rati nipt-
f«*<s, many of the best MSS. and Versions read, n eximi tjj tj^e-
p*, in that day ; viz. the day in which Jesus Christ should be de-
livered up to the Jews and Gentiles. Mill and Bengel ap-
prove of this reading, and Griesbach adopts it. The former
part of the verse seems to vindicate the common reading.
Verse 21. No man — seweth] See Matt. ix. 16. No man seweth
apiece of unscoured cloth upon an old garment. In the common
editions, this verse begins with, km, and, but this is omitted by
almost every MS. and Version of note. The construction of
the whole verse is various in the MSS. the translation given
here, and in Matt. ix. 16. is intelligible, and speaks for itself.
Verse 23. Went through the corn-fields] See on Matt. xii. 1 .
Verse 26. The days of Abiathar the high priest] It appears
from 1 Sam. xxi. 1. which is the place referred to here, that
Ahirnelech was then high priest at Nob: and from 1 Sam.
xxii. 20. xxiii. 6. and 1 Chron. xviii. 16. it appears, that
Abiathar was the son of Ahirnelech. The Persic reads Ahi-
rnelech instead ef Abiathar. Theophylact supposes that Abia-
thar was the priest, and Ahirnelech or Abimelech the high
priest, and thus endeavours to reconcile both the Sacred his-
The question about
a. m. W31. ful to eat but for the priests, and
An. oiymp. p-ave also to them which were with
CCl. 3. f. .
him r
27 And he said unto them, a The Sabbath was
CHAP. HI.
the Sabbath determined.
=■ Exod. 23. 12. Deut. 5. 14. 1 Cor. 3. 21, 22.
torians. Others reconcile the accounts thus, Ahimelech was
called Ahimelech Miathar, 3N ah, father, understood ; and
Abiathar was called Miathar Ahimelech, J3 ben, son, under-
stood. Probably they both officiated in the high priesthood;
and the name of the office was indifferently applied to either.
Showbread] See Matt. xii. 4.
Verse 2V. The Sabbath was made for man] That he might
have the seventh part of his whole time to devote to the pur-
poses of bodily rest, and spiritual exercises. And in these
respects it is of infinite use to mankind. Where no Sabbath
is observed, there disease, poverty, and profligacy generally
prevail. Had we no Sabbath, we should soon have no re-
ligion. This whole verse is wanting in the Codex, Bezoz, and
in five of the Itala.
Verse 28. The Son of man is Lord] See on Matt. xii. 7, 8.
Some have understood this as applying to men in general, and
not to Christ. The son of man, any man, is lord of the
Sabbath ; i. e. it was made for him, for his ease, comfort, and
use, and to these purposes he is to apply it. But this is a
very harsh, and at the same time a very lax mode of interpre-
mache for man, and not man for the
Sabbath :
28 Therefore b the Son of man is
Lord also of the Sabbath.
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" Matt. 11. 27. & 12. 8. Luke 6. 5.
tation ; for it seems to say that a man may make what use
he pleases of the Sabbath ; and were this true, the moral ob-
ligation of the Sabbath would soon be annihilated.
God ordained the Sabbath not only to be a type of that rest
which remains for the people of God, but to be also a mean
of promoting the welfare of men in general.
The ordinances of religion should be regulated according
to their end, which is the honour of God, and the salvation of
men. It is the property of the true religion to contain no-
thing in it but what is beneficial to man. Hereby God plainly
shows, that it is neither out of indigence or interest, that he
requires men to worship and obey him ; but onlyJ out of
goodness, and to make them happy. God prohibited work
on the Sabbath-day, lest servants should be oppressed by
their masters, that the labouring beasts might have necessary
rest, and that men might have a proper opportunity to attend
upon his ordinances, and get their souls saved. To the Sabbath,
under God, we owe much of what is requisite and necessary
as well for the body as the soul.
CHAPTER III.
The man with the withered hand healed, 1 — 5. The Pharisees plot our Lord^s destruction, 6. Christ withdraws,
and is followed by a great multitude, 7 — 9. He heals many, and goes to a mountain to pray, 10 — 13. He ordains
twelve disciples, and gives them power to preach, and work miracles, 14, 15. Their names, 16 — 19. The mul-
titudes throng him, and the scribes attribute his miracles to Beelzebub, 20 — 22. He vindicates himself bxi a
parable, 23 — 27. Of the blasphemy against the Holy Ghost, 28 — 30. His mother and brethren send for
him, 31, 32. And he takes occasion from this to show, that they who do the will of God are to him as his
brother, sister, and mother, 33 — 35.
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the
AND a he entered again into
synagogue ; and there was a
there which had a withered
man
hand.
2 And they watched him, whether he would
» Matt. 12. 9. Luke 6. 6.
NOTES ON CHAP. III.
Verse 1. A man there which had a withered hand.] See this
explained on Matt. xii. 10, &c. and on Luke vi. 6, 10.
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heal him on the Sabbath-day; that
they might accuse him.
3 And he saith unto the man which
had the withered hand, b Stand forth:
4 And he saith unto them, Is it lawful to do
b Gr. Arise, stand forth in the midst.
Verse 2. They watched him] nccgerygovt xvtov, they malici-
ously watched him. See on Luke xiv. 1.
Verse 4. To do good — or — evil? to save life, or to kill?]
p p 2
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The withered hand healed. ST.
good on the Sabbath-days, or to do
evil ? to save life, or to kill ? But they
held their peace.
5 And when he had looked round about on
them with anger, being grieved for the a hard-
ness of their hearts, he saith unto the man,
Stretch forth thine hand. And he stretched
it out : and his hand was restored whole as the
other.
6 IT b And the Pharisees went forth, and
straightway took counsel with c the Herodians
MARK. Unclean spirits cast out.
and Sidon, a great multitude, when
against him, how they might destroy him
7
withdrew himself with his dis-
and a great multitude from
But Jesus
ciples to the sea
Galilee followed him, d and from Judea,
8 And from Jerusalem, and from ldumea,
and from beyond Jordan; and they about Tyre
a Or, blindness. b Matt. 12. 14. c Matt. 22. 16. d Luke 6. 17.
It was a maxim with the Jews, as it should be with all men,
that he who neglected to preserve life when it was in his
power ; was to be reputed a murderer. Every principle of
sound justice requires that he should be considered in this
light. But if this be the case, how many murderers are there
against whom there is no law but the law of God ?
To kill — but instead of ctTrox.reiva.i, several MSS. and Ver-
sions have a,7roXi<rcti to destroy. Wetstein and Griesbach quote
Theophylact for this reading ; but it is not in my copy. Paris
Edit. 1635.
Verse 5. With anger, being grieved for the hardness of their
hearts] These words are not found in any of the other evan-
gelists. For -ra^aa-it, hardness, or rather callousness, the Codex
Bezce, and four of the Itala read vexpatra, deadness ; the Vui-
n-ate and some of the Itala, cwcitate, blindness. Join all these
together, and they will scarcely express the fulness of this
people's wretchedness. By a long resistance to the grace and
Spirit of God, their hearts had become callous, they were past
feeling. By a long opposition to the light of God, they be-
came dark in their understanding, were blinded by the de-
ceitfulness of sin ; and thus were past seeing. By a long con-
tinuance in the practice of every evil work, they were cut
off from all union with God, the fountain of spiritual life ;
and becoming dead in trespasses and sins, they were inca-
pable of any resurrection but through a miraculous power of
God.
With anger — what was the anger which our Lord felt ?
That which proceeded from excessive grief, which was oc-
casioned by their obstinate stupidity and blindness : there-
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they had heard what great things he
did, came unto him.
9 And he spake to his disciples, that a small
ship should wait on him, because of the mul-
titude, lest they should throng him.
10 For he had healed many ; insomuch that
they e pressed upon him for to touch him, as many
as had plagues.
11 f And unclean spirits, when they saw him,
fell down before him, and cried, saying, g Thou
art the Son of God.
12 And h he straitly charged them, that they
should not make him known.
13 If ' And he goeth up into a mountain, and
calleth unto him whom he would : and they
came unto him.
e Or, rushed. f Ch. 1. 23, 24. Luke 4. 41. e Matt. 14. 33. Ch. 1. 1.-
i> Ch. 1.25, 34. Matt. 12. 16. i Matt. 10. I. Luke 6. 12. & 9. 1.
fore it was no uneasy passion, but an excess of generous
grief.
Whole as the other] This is omitted by the best MSS. and
Versions. Grotius, Mill, and Bengel approve of the omission,
and Griesbach leaves it out of the text.
Verse 6. Herodians] For an account of these, see the note
on Matt. xvi. 1. xxii. 16.
Verse 7. Galilee] See Matt. iv. 13, 15.
Verse 8. Tyre, Sidon, &c] See Matt. xi. 21.
When they had heard what great things he did, came unto
him.] So, if Christ be persecuted and abandoned by the
wicked, there are a multitude of pious souls who earnestly
seek and follow him. He who labours for God, will always
find more than he loses, in the midst of all his contradictions
and persecutions.
Verse 9. A small ship] nxotctpiov. (3£ht Igtil bOOt, Old Eng-
lish MS. It was doubtless something of the boat kind, which
probably belonged to some of the disciples. Our Lord was,
at this time, teaching by the sea of Galilee. The word ship
is utterly improper in many places of our Translation ; and
tends to mislead the people.
Verse 10. They pressed upon him] Rushed upon him, titi-
7n7rTeiv — through eagerness to have their spiritual 'and bodily
maladies immediately removed.
Plagues.] Rather disorders, /uxo-nyccs ; properly such disor-
ders as were inflicted by the Lord. The word plague also
tends to mislead.
Verse 11. Thou art the Son of God.] Two MSS. and the
latter Syriac have, Thou art the Christ, the Son of God. One
He calls and ordains
14 And he ordained twelve, that they
should be with him, and that he might
send them forth to preach,
to have power to heal sicknesses, and
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CHAP. HI. twelve disciples
son of Alpheus, and Thaddeus, and
15 And
to cast out devils :
16 And Simon a he surnamed Peter.
17 And James the son of Zebedee, and John
the brother of James ; and he surnamed them
Boanerges, which is, The sons of thunder :
18 And Andrew, and Philip, and Bartholo-
mew, and Matthew, and Thomas, and James the
» John 1. 42. b Or, hnme. c Ch. 6. 31.
of Stephens's MSS. has, Tliou art the Holy One of God. A
MS. in the library of Leicester has <rv a a ©<ro5, ««««, Thou an
Gon, the Son. This is an uncommon reading, which is not
confirmed by any MS. yet discovered.
Verse 14. He ordained twelve] EvoniOs, he made twelve.
Here is nothing of what we call ordaining. Christ simply
appointed them to be with him ; and that he might send them
occasionally to preach, &c.
To preach] The Codex Bezce, Saxon, and all the Itala, ex-
cept one, add to tvayyeMov, the Gospel.
Verse 15. To have power to heal — and to cast out devils]
The business of a minister of Christ is, 1st. To preach the
Gospel ; 2dly. To be the physician of souls ; and 3dly. To
wage war with the devil, and destroy his kingdom.
Verse 16. Simon, &c] See on Matt. x. 2, &c.
Verse 17. Sons of thunder] A Hebraism for thunderers ;
probably so named because of their zeal and power in preach-
ing the Gospel.
The term Boanerges is neither Hebrew nor Syriac. Calmet
and others think that there is reason to believe, that the Greek
transcribers have not copied it exactly. D;H '33 b-eney rdam,
which the ancient Greeks would pronounce Beneregem, and
which means, sons of thunder, was probably the appellative
used by our Lord : or W}H 'JD Beni reges, sons of tempest, which
comes nearest to the Boanerges of the evangelist. St. Jerom,
on Dan. i. gives 0;n "Oa (which he writes Benereem, soften-
ing the sound of y ain) as the more likely reading ; and
Luther, supposing our Lord spoke in Hebrew, gives the
proper Hebrew term above-mentioned, which he writes
Bnehargem. Some think, that the reason why our Lord gave
this appellative to the sons of Zebedee was, their desire to
bring fire down from heaven, i. e. a storm of thunder and
lightning, to overturn and consume a certain Samaritan vil-
lage, the inhabitants of which would not receive their Master.
See the account in Luke ix. 53, 54. It was a very usual thing
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Simon the Canaanite.
19 And Judas Iscariot, which also
betrayed him : and they went b into a house.
20 IT And the multitude cometh together
again, c so that they could not so much as eat
bread.
21 And when his d friends heard of it, they
went out to lay hold on him : e for they said, He
is beside himself.
22 H And the scribes which came down from
d Or, kinsmen. e John 7. 5. & 10. 20.
among the Jews to give surnames, which signified some par
tiouiar quality or excellence, to their Rabbins. See several
instances in Schoeigen.
Verse 19. Into a house.] As Christ was now returned to
Capernaum, this was probably the house of Peter, mentioned
chap. ii. 1.
Verse 20. Eat bread.] Had no time to take any necessary
refreshment.
Verse 21. His friends] Or, relations. On this verse seve-
ral MSS. differ considerably. I have followed the reading
of the Syriac, because I think it the best : «« w«.{ ctvrov sig-
nify merely his relatives, his brethren, &c. see ver. 31. and
the phrase is used by the best writers to signify relatives,
companions, and domestics. See Kypke in loc.
They said, He is beside himself.] It was the enemies ot
Christ that raised this report ; and his relatives, probably
thinking that it was true, went to confine him. Let a Chris-
tian but neglect the care of his body for a time, in striving
to enter in at the strait gate ; let a minister of Christ but
impair his health by his pastoral labours, presently " he
is distracted ;" he has " not the least conduct nor discre-
tion." But let a man forget his soul, let him destroy his
health by debaucheries, let him expose his life through am-
bition, and he may, notwithstanding, pass for a very prudent
and sensible man.
Schoetgen contends, that the multitude, and not Christ, is
here intended. Christ was in the house : the multitude, »%*<><;,
ver. 20. pressed upon him so that he could not eat bread.
His disciples, or friends, went out, Kgame-ctt ctvrav, (sci7. o%Xov}
to restrain it, viz. the multitude, to prevent them from rush-
ing into the house and disturbing their Master, who was now
taking some refreshment. This conjecture should not be
lightly regarded.
Verse 22. He hath Beelzebub] See on Matt. xii. 24—
26.
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The Pharisees blaspheme.
Jerusalem said, a He hath Beelzebub,
and by the prince of the devils casteth
he out devils.
23 b And he called them unto him, and said
unto them An parables, How can Satan cast out
Satan ?
24 And if a kingdom be divided against itself,
that kingdom cannot stand.
25 And if a house be divided against itself, that
house cannot stand.
26 And if Satan rise up against himself, and be
divided, he cannot stand, but hath an end.
27 c No man can enter into a strong man's
house, and spoil his goods, except he will first
bind the strong man ; and then he will spoil his
house.
28 d Verily I say unto you, All sins shall be
forgiven unto the sons of men, and blasphemies
wherewith soever they shall blaspheme :
ST. MARK.
29 But
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a Matt. 9. 34. & 10. 25. Luke 11. 15. John 7. 20. & 8. 48, 52. & 10. 22.
» Matt. 12. 25. c iSai. 42. 24. Matt. 12. 29.
Verse 27 — 30. No man, &c] For an explanation of these
verses, and a definition of the sin against the Holy Ghost, see
Matt. xii. 29—33.
Verse 28. Wherewith soever they shall blaspheme'] This
clause is wanting in six copies of the Itala, and in Cyprian
and Ambrosiastes.
Verse 29. Never-] en rev ctiavct. This is wanting in the
Codex Bezte, two others, five of the Itala, and in Athanasius
and Cyprian.
Eternal damnation] Or, everlasting judgment, e&iaviov xgtc-eas.
But instead of xf lo-caf, BL. and two others read «^t«^ r^aro;,
sin. The Codex Bezos, two others, and some of the Fathers5
read «jU«fT/<*s, a word of the same import. Grotius, Mill,
and Bengel, prefer this latter reading ; and Griesbach has
•queried the common reading, and put a,y.%^T^y,a.r «s in the
Of the sin against the Holy Ghost.
he that shall blaspheme
against the Holy Ghost hath never
forgiveness, but is in danger of eter-
nal damnation:
30 Because they said, He hath an unclean
spirit.
31 H e There came then his brethren and his
mother, and, standing without, sent unto him,
calling him.
32 And the multitude sat about him, and they
said unto him, Behold, thy mother and thy bre-
thren without seek for thee.
33 And he answered them, saying, Who is my
mother, or my brethren ?
34 And he looked round about on them which
sat about him, and said, Behold my mother and
my brethren !
35 For whosoever shall do the will of God, the
same is my brother, and my sister, and mother.
dMatt. 12. 31. Luke 12. 10. 1 John 5. 16. ejyjatt. 12. 46. Luke 8. 19.
margin. Sin or trespass is the reading of the Coptic, Armenian,
Gothic, Vulgate, and all the Itala but two. ^DECClajStpngC
tr£?'pa£, is the translation in my Old MS. Eng. Bib.
Verse 31. His brethren and his mother] Or rather, his
mother and his brethren. This is the arrangement of the best
and most ancient MSS. and this clause, x.m xi *hh$m <rov,
and thy sisters, ver. 32. should be added, on the authority of
ADEFGMSUV. fifty-five others, some editions, the margin
of the later Syriac, Slavonic, Gothic, and all the Itala
except four. Griesbach has received this reading into the
text.
Calling him.] This clause is wanting in one copy of the
Itala. The Codex Alexandrinus has ^revvref *vtov, seeking
him.
Verse 33. Who is my mother ?] See on Matt. xii. 46—50.
CHAPTER IV.
The parable of the sower, 1 — 9. Its interpretation, 10 — 20. The use we should make of the instructions we re-
ceive, 21 — 25. The parable of the progressively growing seed, 26 — 29. Of the mustard-seed, 30 — 34. Christ
and his disciples are overtaken by a storm, 35 — 38. He. rebukes the wind and the sea, and produces fair
teeather, 39 — 41.
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again to teach
and there was
He teaches by parables.
AND a he began
by the sea side
gathered unto him a great multitude,
so that he entered into a ship, and sat in the
sea; and the whole multitude was by the sea
on the land.
2 And he taught them many things by pa-
rables, b and said unto them in his doctrine,
3 Hearken; Behold, there went out a sower
to sow :
4 And it came to pass, as he sowed, some fell
by the way side, and the fowls of the air came
and devoured it up.
5 And some fell on stony ground, where it
had not much earth ; and immediately it sprang
up, because it had no depth of earth :
6 But when the sun was up, it was scorched ;
and because it had no root, it withered away.
7 And some fell among thorns, and the thorns
grew up, and choked it, and it yielded no fruit.
8 And other fell on good ground, c and did yield
CHAP IV.
The parable of the sower.
* Matt. 13. 1. Luke 8. 4. 1> Ch. 12. 38. c John 15. 5.
<* Matt. 13. 10. Luke 8. 9, &c. « 1 Cor. 5. 12. Col. 4. 5.
Col. 1. 6.
1 Thess. 4. 12.
NOTES ON CHAP. IV.
Verse. 2. He taught them many things by parables] See
every part of this parable of the sower explained on Matt.
xiii. 1, &c.
Verse 4. The fowls] tov ovguvov, of the air, is the common
reading ; but it should be omitted, on the authority of nine
uncial MSS. upwards of one hundred others, and almost all the
Versions. Bengel and Griesbach have left it out of the text.
It seems to have been inserted in Mark, from Luke viii. 5.
Verse 9. And he said — He that hath ears to hear, let him
hear.] The Codex Bezce, later Syriac in the margin, and seven
copies of the Itala, add, x,mt o trvviuv n-wtera, and whoso under-
standeth, let him understand.
Verse 10. They that were about him] None of the other
evangelists intimate that there were any besides the twelve
with him : but it appears there were several others present ;
and though they were not styled disciples, yet they appear
to have seriously attended to his public and private instruc-
tions.
Verse 11. Unto you it is given to know] Tvmtti, to know, is
omitted by ABKL. ten others, the Coptic, and one of the
Itala. The omission of this word makes a material alteration
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fruit that sprang up and increased ;
and brought forth, some thirty, and
some sixty, and some an hundred.
9 And he said unto them, He that hath ears
to hear, let him hear.
10 U d And when he was alone, they that were
about him with the twelve, asked of him the
parable.
11 And he said unto them, Unto you it is
given to know the mystery of the kingdom of
God : but unto e them that are without, all these
things are done in parables :
12 f That seeing they may see, and not per-
ceive; and hearing they may hear, and not un-
derstand : lest at any time they should be con-
verted, and their sins should be forgiven them.
13 And he said unto them, Know ye not this
parable ? and how then will ye know all pa-
rables ?
14 H s The sower soweth the word.
15 And these are they by the way side, where
] Tim. 3. 7. f Isai. 6. 9. Matt. 13. 14.
28. 26. Rom. 11. 8. s Matt. 13. 19.
Luke 8. 10. John 12. 40. Act;
in the sense ; for without it, the passage may be read thus —
To you the mystery of the kingdom of God is given; but all
these things are transacted in parables to those without. Gries-
bach leaves it doubtful. And Professor White says, probabiliter
delendum. I should be inclined to omit it, were it not found in
the parallel passages in Matthew and Luke, in neither of whom
it is omitted by any MS. or Version. See the dissertation on
parabolical writing at the end of Matt. chap. xiii.
Verse 14. Know ye not this parable ?] The scope and de-
sign of which is so very obvious.
How then will ye know all parables ?] Of which mode of
teaching ye should be perfect masters, in order that ye may
be able successfully to teach others. This verse is not found
in any of the other evangelists.
Verse 15. These are they] Probably our Lord here refers
to the people to whom he had just now preached, and who, it
is likely, did not profit by the word spoken.
Where the word is sown] Instead of this clause, four copies
of the Itala read the place thus — They who are sown by the
way side, are they who receive the word negligently.
There are thousands of this stamp in the Christian world.
Reader, art thou one of them ?
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Parable of the sower explained.
the word is sown : but when they have
heard, Satan cometh immediately, and
taketh away the word that was sown
in their hearts.
16 And these are thev likewise which are sown
on stony ground; who, when they have heard
the word, immediately receive it with gladness;
17 And have no root in themselves, and so
endure but for a time : afterward, when affliction
or persecution ariseth for the word's sake, im-
mediately they are offended.
18 And these are they which are sown among
thorns ; such as hear the word,
19 And the cares of this world, a and the de-
ceitfulness of riches, and the lusts of other things
entering in, choke the word, and it becometh
unfruitful.
20 And these are they which are sown on good
ground; such as hear the word, and receive it,
and bring forth fruit, some thirtyfold, some sixty,
and some an hundred.
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ST. MARK. Parable of the springing seed.
21 IT b And he said unto them, Is
a candle brought to be put under a
c bushel, or under a bed ? and not to
be set on a candlestick?
22 d For there is nothing hid, which shall not
be manifested ; neither was any thing kept secret,
but that it should come abroad.
23 e If any man have ears to hear, let him hear.
24 And he saith unto them, Take heed what
ye hear : f with what measure ye mete, it shall be
measured to you : and unto you that hear shall
more be given.
25 g For he that hath, to him shall be given :
and he that hath not, from him shall be taken
even that which he hath.
26 II And he said, h So is the kingdom of
God, as if a man should cast seed into the
ground ;
27 And should sleep, and rise night and day,
and the seed should spring and grow up, he
knoweth not how.
1 1 Tim. 6. 9, 17. b Matt. 5. 15. Luke 8. 16 & 11. 33.^ <■ The wnrt\ in
ihe original signifieth a less measure, as Matt. 5. 15. d Matt. 10. 26. Luke
Verse 19. The deceitfulness of riches] This is variously ex
pressed in different copies of the Ilala: the errors — delights of
the world — completely alienated (abalienati) by the pleasures
of the world. The lusts of other things — which have not been
included in the anxious cares of the world — and the deceitfulness
of riches. All, all, choke the word!
Verse 21. Is a candle — put under a bushel?] The design of
my preaching is to enlighten men ; my parables not being
designed to hide the truth, but to make it more manifest.
Verse 22. For there is nothing hid, &c] Probably our Lord
means, that all that had hitherto been secret, relative to the
salvation of a lost world, or only obscurely pointed out by
types and sacrifices, shall now be uncovered and made plain
by the everlasting Gospel. See on Matt. v. 15. x. 26.
Verse 24. And unto you that hear shall more be given.]
This clause is wanting in DG. Coptic, and four copies of the
Itala; and in others where it is extant, it is variously written.
Griesbach has left it out of the text, and supposes it to be a
gloss on, Whosoever hath, to him shall be given.
Verse 25. He that hath] See on Matt. iii. 12.
Verse 26. So is the kingdom of God] This parable is men-
tioned only by Mark, a proof that Mark did not abridge
12. 2. e Matt. 11. 15. Ver. 9. —
12. & 25. 29. Luke 8. 18. & 19. 26.-
-f Matt. 7. 2. Luke 6. 38.-
— 1> Matt. 13. 24.
-B Matt. 13.
Matthew. Whitby supposes it to refer to the good ground
spoken of before, and paraphrases it thus : " What I have
said of the seed sown upon good ground, may be illustrated
by this parable. The doctrine of the kingdom received in a
good and honest heart, is like seed sown by a man in his
ground, properly prepared to receive it ; for when he hath
sown it, he sleeps and wakes day after day, and looking on it,
he sees it spring and grow up, through the virtue of the
earth in which it is sown, though he knows not how it doth
so ; and when he finds it ripe, he reaps it, and so receives the
benefit of the sown seed. So is it here : the seed sown in the
good and honest heart brings forth fruit with patience ; and
this fruit daily increaseth, though we know not how the Word
and Spirit work that increase ; and then Christ the husband-
man at the time of the harvest, gathers in this good seed inta
the kingdom of heaven." I see no necessity of inquiring how
Christ may be said to sleep, and rise night and day; Christ
beeing like to this husbandman only in sowing and reaping the
seed.
Verse 27. And should sleep, and rise night and day] That
is, he should sleep by night, and rise by day ; for so the words
are obviously to be understood.
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The parable of the
28 For the earth bringeth forth fruit
of herself; first the blade, then the
ear, after that the full corn in the ear.
29 But when the fruit is a brought forth, im-
mediately bhe putteth in the sickle, because the
harvest is come.
a Or, ripe. b Rev. 14. 15.
He knoweth not how.] How a plant grows is a mystery in
aature, which the wisest philosopher in the universe cannot
ftilly explain.
Verse 28. Bringeth forth — of herself] Avra^ctr». By its
©wn energy, without either the influence or industry of man.
Similar to this is the expression of the poet :
Namque alios, nullis hominum coGENTreus ipsa?
Sponte sua veniunt. Virg. Geor. 1. ii. v. 10.
" Some (trees) grow of their own accord, without the labour
of man." All the endlessly varied herbage of the field is pro-
duced in this way.
The full corn] IDwpy o-irev, full wheat; the perfect, full-
grown, or ripe corn. Lucian uses xevo? *«f5ros, empty fruit ;
for imperfect, or unripe fruit. See Kypke.
The kingdom of God, which is generated in the soul by the
word of life, under the influence of the Holy Spirit, is first very
small, there is only a blade, but this is full of promise, for a good
blade shows there is a good seed at bottom ; and that the soil in
which it is sown is good also. Then the ear, the strong stalk
grows up, and the ear is formed at the top ; the faith and love of
the believing soul increase abundantly, it is justified freely
through the redemption that is in Christ ; it has the ear which
is shortly to be filled with the ripe grain, the outlines of the
whole image of God. Then the full corn. The soul is pu-
rified from all unrighteousness, and having escaped the cor-
ruption that is in the world, it is made a partaker of the di-
vine nature, and is filled with all the fulness of God.
Verse 29. He putteth in the sickle] Awue-reAAfi, he sendeth out the
sickle, i. e. the reapers, the instrument, by a metonomy, he\ngput
for the persons who use it. This is a common figure. It has been
supposed that our Lord intimates here, that as soon as a soul is
made completely holy, it is taken into the kingdom of God. But
certainly the parable does not say so. When the corn is ripe,
it is reaped for the benefit of him who sowed it : for it can be
of little or no use till it be ripe : so when a soul is saved from
all sin, it is capable of being fully employed in the work of
the Lord : it is then, and not till then, fully fitted for the
master's use. God saves men to the uttermost, that they may
here perfectly love him, and worthily magnify his name. To
take them away the moment they are capable of doing this,
would be, so far, to deprive the world and the church of the
manifestation of the glory of his grace. " But the text says,
immediately he sendeth out the sickle, and this means that the
CHAP. IV. grain of mustard-seed.
30 f And he said, c Whereunto shall
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we liken the kingdom of God ? or with
what comparison shall we compare it ?
31 // is like a grain of mustard-seed, which,
when it is sown in the earth, is less than all the
seeds that l?e in the earth :
c Matt. 13. 31. Luke 13. 18. Acts 2. 41. & 4. 4. & 5. 14. & 19. 20.
person dies, and is taken into glory as soon as he is fit for it."
No, for there may be millions of cases, where, though to die
would be gain, yet to live may be far better for the church ;
and for an increase of the life of Christ to the soul. See Phil,
i. 21, 24. Besides, if we attempt to make the parable spepk
here, what seems to be implied in the letter : then we may say,
with equal propriety, that Christ sleeps and wakes alternately ;
and that his own grace grows, he knows not how, in the heart
in which he has planted it. Ver. 27.
On these two parables we may remark ;
1. That a preacher is a person employed by God, and sent
out to sow the good seed of his kingdom in the souls of men.
2. That it is a sin against God to stay in thefield, and sot sow.
3. That it is a sin to pretend to sow, when a man is not fur-
nished by the keeper of the granary with any more seed.
4. That it is a high offence against God to change the master**
seed, to mix it, or to sow bad seed in the place of it.
5. That he is not a seeds-man of God who desires to sow by
the way-side, &c. and not on the proper ground ; i. e. he who
loves to preach only to genteel congregations, to people of sense
and fashion, and feels it a pain and a cross to labour among the
poor and the ignorant.
6. That he who sows with a simple, upright heart, the seed
of his Master, shall (though some may be unfruitful) see the
seed take deep root, and notwithstanding the unfaithfulness and
sloth of many of his hearers, he shall doubtless come with re-
joicing, bringing his sheaves with him. See Quesnel.
Verse 30. Whereunto shall we liken the kingdom of God ?]
How amiable is this carefulness of Jesus ! How instructive to
the preachers of his word ! He is not solicitous to seek fine
turns of eloquence to charm the minds of his auditors, nor to
draw such descriptions and comparisons as may surprise them :
but studies only to make himself understood ; to instruct to ad-
vantage ; to give true ideas of faith and holiness, and to find
out such expressions as may render necessary truths easy and
intelligible to the meanest capacities. The very wisdom of
God seems to be at a loss to find out expressions low enough
for the slow apprehensions of men. How dull and stupid is
the creature ! How wise and good the Creator ! And how fool-
ish the pveacher who uses^ine and hard words in his preaching,
which, though admired by the shallow, convey no instruction
to the multitude.
Verse 31. Agrain of mustard-seed] See on Matt. xiii. 31, 32,
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Our Lord and his disciples
32 But when it is sown, it groweth
up, and becometh greater than all
herbs, and shooteth out great branches ;
so that the fowls of the air may lodge under the
shadow of it.
33 a And with many such parables spake he
the word unto them, as they were able to hear
it.
34 But without a parable spake he not unto
them : and when they were alone, he expounded
all things to his disciples.
35 H b And the same day, when the even was
come, he saith unto them, Let us pass over
unto the other side.
36 And when they had sent away the multi-
tude, they took him even as he was in the
great
beat
storm
into the
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Am
so
ST„ MARK. overtaken by a storm
ship. And there were also with him
other little ships.
37 And there arose a
of wind, and the waves
that it was now full.
38 And he was in the hinder part of the ship,
asleep on a pillow : and they awake him, and say
unto him, Master, carest thou not that we perish ?
39 And he arose, and rebuked the wind, and
said unto the sea, Peace, be still. And the
wind ceased, and there was a great calm.
40 And he said unto them, Why are ye so
fearful ? how is it that ye have no faith ?
41 And they feared exceedingly, and said one to
another, What manner of man is this, that even
the wind and the eca obey him ?
a Matte 13. 34. John 16. 12.
Verse 33. With many such parables] TloMa.ii;, many , is omitted
by L. sixteen others; the Syriac, both the Persic, one Arabic,
Coptic, Armenian, JEthiopic, and two of the Itala. Mill ap-
proves of the omission, and Griesbach leaves it doubtful. 'Tis
probably an interpolation : the text reads better without if.
« As they were able to hear] Akoviiv, or to understand, always
suiting his teaching to the capacities of his hearers. I have
always found that preacher most useful, who could adapt his
phrase to that of the people to whom he preached. Studying
different dialects, and forms of speech among the common peo-
ple, isja more difficult, and a more useful work, than the study
of dead languages. The one a man should do, and the other
he need not leave undone.
Verse 34. He expounded all things to his disciples'] That
they might be capable of instructing others. Outside hearers,
those who do not come into close fellowship with the true dis-
ciples of Christ, have seldom more than a superficial know-
ledge of divine things.
In the fellowship of the saints, where Jesus the teacher is
always to be found, every thing is made plain, — for the secret
of the Lord is with them who fear him.
Verse 35. Let us pass over unto the other side.] Our Lord
was now by the Sea of Galilee.
Verse 36. They took him even as he was in the ship.] That
is, the disciples ; he was now t* ru nXota, in the boat, i. e. his
own boat, which usually waited oh him, and out of which it
appears he was then teaching the people. There were several
others there which he might have gone in, had this one not been
in the place. The construction of this verse is exceedingly
difficult, the meaning appears to be this : the disciples sailed
off with him just as he was in the boat out of which he had
b Matt. 8. 18, 23. Luke 8. 22.
been teaching the people ; and they did not wait to provide
any accommodations for the passage. This I believe to be
the meaning of the inspired penman.
Vere 37. A great storm of wind] See on Matt. viii. 24.
Verse 38. On a pillow] npoa-x.t(ptx,\a,ta<i probably means a
little bed or hammock, such as are common in small vessels. I
have seen several in small packets, or passage-boats, not a great
deal larger than a bolster.
Verse 39. Peace, be still,] Be silent ! Be still ! There is un-
common majesty and authority in these words. Who but God
could act thus ' Perhaps this salvation of his disciples in the
boat might be designed to show forth that protection and deli-
verance which Christ will give to his followers, however vio-
lently they may be persecuted by earth or hell. At least this
is a legitimate use which may be made of this transaction.
Verse 40. Why are ye so fearful ?] Having me with you.
How is it that ye have no faith ?] Having already had such
proofs of my unlimited power and goodness.
Verse 41. Whatmannerofmanisthis] They were astonished
at such power proceeding from a person who appeared to be
only like one of themselves. It is often profitable to entertain
each other with the succour and support which we receive
from God in times of temptation and distress ; and to adore,
with respectful awe, that sovereign power and goodness by
which we have been delivered.
Having spoken so largely of the spiritual and practical uses
to be made of these transactions, where the parallel places oc-
cur in the preceding evangelist, I do not think it necessary to
repeat those things here, and must refer the Reader to the
places marked in the margin.
.
A man possessed with a
CHAP. V,
legion of demons, cured
CHAPTER V.
The man possessed with a legion of demons cured, 1
20.
who had an issue
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AND a they came over unto the
other side of the sea, into the
country of the Gadarenes.
2 And when he was come out of the ship, im-
mediately there met him out of the tombs a man
with an unclean spirit,
3 Who had his dwelling among the tombs :
and no man could bind him, no, not with
chains :
4 Because that he had been often bound
with fetters and chains, and the chains had
been plucked asunder by him, and the fetters
broken in pieces.: neither could any man tame
him.
He raises Jairus^s daughter to life, and cures the woman
of blood, 21 — 43.
5 And always, night and day, he was ^W^1
in the mountains, and in the tombs, Anc°i>3P
crying, and cutting himself with stones.
6 But when he saw Jesus afar off, he ran and
worshipped him,
7 And cried with a loud voice, and -said, b What
have I to do with thee, Jesus, thou Son of the
most high God? I adjure thee by God, that thou
torment me not.
H For he said unto him, Come out of the man,
thou unclean spirit.
9 And he asked him, What is thy name? And
he answered,
we are many.
* Matt. 8. 28. Luke 8. 26.
NOTES ON CHAP. V.
Verse 1. The Gadarenes.'] Some of the MSS. have Gerga-
senes, and some of them Gerasenes. Griesbach seems to prefer
theJatter. See the note on Matt. viii. 28.
The Gadarenes were included within the limits of the Ger-
gasenes. Dr. Lightfoot supposes that of the two demoniacs
mentioned here, one was of Gadara, and consequently a hea-
then, the other was a Gergesenian, and consequently a Jew;
and he thinks that Mark and Luke mention the Gadarene de-
moniac, because his case was a singular one, being the only
heathen cured hy our Lord, except the daughter of the Syro-
phoenician woman.
Verse 2. A man with an unclean spirit] There are two men-
tioned by Matthew, who are termed demoniacs. See on chap.
i. 23.
Verse 3. Who had his dwelling among the tombs] See Matt
viii. 28.
Verse 4. With fetters and chains] His strength, it appears,
was supernatural, no kind of chains being strong enough to
confine him. With several, this man would have passed for
an outrageous madman; and diabolic influence be entirely left
out of the question ; but it is the prerogative of the inspired
penman only, to enter into the nature and causes of things, and
how strange is it, that because men cannot see as far as the
Spirit of God does, therefore they deny his testimony. " There
was no devil, there can be none :" why '! " Because we have
never seen one, and we think the doctrine absurd." Excellent
saying, c My name is Legion : for
b Acts 16. 17. Matt. 8. 29. e Luke 8. 30.
reason ! And do you think that any man who conscientiously
believes his Bible will give any credit to you? Men sentfrom-
God to bear witness to the truth, tell us there were demoniacs*
in their time ; you say " no, they were only diseases." Whom*
shall we credit? The men sent from God, or you?
Verse 5. Crying, and cutting himself with stones.] In this
person's case we see a specimen of what Satan could do in all
the wicked, if God should permit him : but even the devil him-
self has his chain; and he who often binds others, is always
bound himself.
Verse 6. Worshipped him] Did him homage ; compelled
thereto by the power of God. How humiliating to Satan, thus
to be obliged to acknowledge the superiority of Christ !
Verse 7. What have I to do with thee] Or, What is it to thee
and me, or, why dost thou trouble thyself with me ? See on chap. i.
24. and Matt. viii. 29. where the idiom and meaning are ex-
plained.
Jesus] This is omitted by four MSS. and by several in Luke
viii. 28. and by many of the first authority in Matt. viii. 29.
See the note on this latter place.
Verse 9. Legion : for we are many.] Could a disease have
spoken so ■ " No, there was no devil in the case ; the man
spoke according to the prejudice of his countrymen." And do
you think that the Spirit of God could employ himself in re-
tailing such ridiculous and nonsensical prejudices ? " But the
evangelist gives these as this madman's words, and it was neces-
sary, that as a faithful historian, he should mention these cir-
<*q2
The legion of demons ST. MARK
10 And he besought him much that
he would not send them away out of
the country
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11 Now there was there nigh unto the moun-
tains a great herd of swine feeding.
12 And all the devils besought him, saying,
Send us into the swine, that we may enter into
them.
13 And forthwith Jesus gave them leave. And
the unclean spirits went out, and entered into the
swine : and the herd ran violently down a steep
place into the sea, (they were about two thou-
sand ;) and were choked in the sea.
14 And they that fed the swine fled, and told it
in the city, and in the country. And they went
out to see what it was that was done.
15 And they come to Jesus, and see him that was
possessed with the devil, and had the legion, sit-
ting, and clothed, and in his right mind : and they
were afraid.
16 And they that saw it told them how it befell
to him that was possessed with the devil, and also
concerning the swine.
» Matt. 8. 34. Acts 16. 39.-
-b Luke 8. 38.
cumstances." But this objection is destroyed by the parallel
place in Luke, chap. viii. 30. where the inspired writer him-
self observes, that the demonic was called Legion, because
many demons had entered into him.
Verse 10. Out of the country.] Strange, that these accursed
spirits should find it any mitigation of their misery to be per-
mitted to exercise their malevolence in a particular district !
But as this is supposed to have been a heathen district, there-
fore the demons might consider themselves in their own terri-
tories ; and probably they could act there with less restraint
than they could do in a country where the worship of God was
established. See on ver. 1.
Verse 11. A great herd of swine] See the notes on Matt.
viii. 30.
Verse 12. All the devils] Jlccvres, all, is omitted by many MSS.
and Versions : Griesbach leaves it out of the text. 0< dotipoves is
omitted also by several : Griesbach leaves it doubtful. Pro-
bably it should be read thus, And they besought him, saying.
Verse 13. Gave them leave.] For ezs-ergeTpev,DH. three others,
and three copies of the Itala, have sirep-^ev, sent them.
Verse 14. The swine] Instead of rove %otgovi, BCDL. three
others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read xv-
possess a herd of swine
17 And a they began to pray him to
depart out of their coasts.
18 And when he was come into the
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ship, b he that had been possessed with the devil
prayed him that he might be with him.
19 Howbeit Jesus suffered him not, but saith
unto him, Go home to thy friends, and tell them
how great things the Lord hath done for thee, and
hath had compassion on thee.
20 And he departed, and began to publish in
Decapolis how great things Jesus had done for
him : and all men did marvel.
21 % c And when Jesus was passed over again
by ship unto the other side, much people ga-
thered unto him: and he was nigh unto the
sea.
22 d And behold, there cometh one of the rulers
of the synagogue, Jairus by name ; and when he
saw him, he fell at his feet,
23 And besought him greatly, saying, My little
daughter lieth at the point of death : / pray thee,
come and lay thy hands on her, that she may be
healed : and she shall live.
c Matt. 9. 1. Luke 8. 40. d Matt. 9. 18. Luke 8. 41.
tovs, them — And they that fed them fled. Griesbach has adopted
this reading.
Verse 15. That — had the legion] This is omitted by D. and
two others, Ethiopic, Persic, Vulgate, and all the Itala but
one. Mill, Bengel, and Griesbach think it should be omitted.
Verse 19. Siiffered him not] O $e lti<rov$, howbeit Jesus, is
omitted by ABKLM. twenty-seven others, both the Syriac,
both the Persic, Coptic, Gothic, Vulgate, and one of the Itala.
Mill and Bengel approve of the omission, and Griesbach leaves
it out of the text.
Go home to thy friends, &c] This was the cause why Jesus
would not permit him to follow him now, because he would
not have the happiness of his relatives deferred who must ex-
ceedingly rejoice at seeing the wonders which the Lord had
wrought.
Verse. 20. Decapolis.] See on Matt. iv. 25.
Verse 23. My little daughter] To Qvy»Tgtav pav, that little
daughter of mine. The words express much tenderness and
concern. Luke observes, chap. viii. 42. that she was his only
daughter, and was about twelve years of age.
At the point of death] H.<r%*T&s ex,et, in the last extremity ,
the last gasp. See on Matt. ix. 18.
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A woman cured who had CHAP. V.
24 And Jesus went with him: and
much people followed him, and throng-
ed him.
25 H And a certain woman, a which had an issue
of blood twelve years,
26 And had suffered many things of many phy-
sicians, and had spent all that she had, and was
nothing bettered, but rather grew worse,
27 When she had heard of Jesus, came in the
press behind, and touched his garment.
2H For she said, If I may touch but his clothes,
I shall be whole.
29 And straightway the fountain of her blood
was dried up; and she felt in her body that she
was healed of that plague.
* Lev. 15. 25. Matt. 9. 20.
Verse 25. A certain woman] See Matt. ix. 20.
Verse 26. Had suffered many things of many physicians, —
and was nothing bettered, but rather grew worse] No person
will wonder at this account, when he considers the therapeu-
tics of the Jewish physicians, in reference to hemorrhages,
especially of the kind with which this woman was afflicted.
Rabbi Jochanan says, " Take of gum Alexandria, of alum,
and of crocus hortensis, the weight of a zuzee each ; let them be
bruised together, and given in wine to the woman that hath an
issue of blood. But if this fails,
" Take of Persian onions nine logs, boil them in wine, and
give it her to drink: and say, Arise from thy flux. But
should this fail,
" Set her in a place were two ways meet, and let her hold a
cup of wine in her hand ; and let somebody come behind and af-
fright her, and say, Arise from thy flux. But should this do no
good,
" Take a handful of cummin, and a handful of crocus, and a
handful of fcenu- greek; let these be boiled, and given to her to
drink, and say, Arise from thy flux. But should this also
fail,
" Dig seven trenches, and burn in them some cuttings of vines
not yet circumcised (vines not four years old ;) and let her take
in her hand a cup of wine, and let her be led from this trench and
sit down over that ; and let her be removed from that, and set
down over another: and in each removal say unto her, Arise
from thy flux." Dr. Lightfoot gives these aa a sample, out of
many others extracted from Bab. Shabb. fol. 1 10.
And from some of these nostrums it is evident, the woman
could not be bettered, and from some others it is as evident,
that she must be made worse ; and from all together it is indu-
bitably certain, that she must have suffered many things ; — and
from the persons employed, the expense of the medicaments,
30 And Jesus,
ing in himself that
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been diseased twelve years.
immediately know-
b virtue had gone
out of him, turned him about in the
press, and said, Who touched my clothes ?
31 And his disciples said unto him, Thou seest
the multitude thronging thee, and say est thou,
Who touched me?
32 And he looked round about to see her that
had done this thing.
33 But the woman fearing and trembling, know-
ing what was done in her, came and fell down
before him, and told him all the truth.
34 And he said unto her, Daughter, c thy faith
hath made thee whole; go in peace, and be whole
of thy plague.
b Luke G. 19. &8. 46.
-c Matt. 9.
Ch. 10.52. Acts 14. 9.
and the number of years she was afflicted, as she was not a
person of great opulence, it is most perfectly credible that she
spent all that she had. She was therefore a fit patient for the
Great Physician.
The case of this woman was a very afflicting one. 1. Be-
cause of the nature of her malady ; it was such as could not
be made public, without exposing her to shame and contempt.
2. It was an inveterate disorder ; it had lasted twelve years.
3. It was continual ; she appears to have had no interval of
health. 4. Her disorder was aggravated by the medicines she
used — she suffered much, 8,'C. 5. Helfcnalady was ruinous both
to her health and circumstances — she spent all that she had. 6.
She was now brought to the last point of wretchedness, want, and
despair ; she was growing worse, and had neither money nor
goods to make another experiment to procure her health. 7.
She was brought so low by her disorder, as to be incapable of
earning any thing to support her wretched life a little longer.
It has been said, and the saying is a good one, " Man's ex-
tremity is God's opportunity." Never could the power and
goodness of God be shown in a more difficult and distressful
case. And now Jesus comes, and she is healed.
Verse 27. Came in the press behind] She had formed her re-
solution in faith, she executes it notwithstanding her weakness,
&c. with courage ; and now she finds it crowned with success.
Verse 31. Thou seest the multitude thronging thee, &c] Many
touch Jesus, who are not healed by him : the reason is. they
do it not by faith, through a sense of their wants, and a con-
viction of his ability and willingness to save them. Faith con-
veys the virtue of Christ into the soul, and spiritual health is
the immediate consequence of this received virtue.
Verse 33. Fearing and trembling] See Matt. ix. 22.
Verse 34. Be whole of thy plague] Rather, continue whole,
not be whole, for she was already healed : but this contains a
Christ raises the daughter ST. MARK.
VdS?' 35 ^ a ^Vhile he yet spake, there
a«. oiymp. came from the ruler of the synagogue's
house certain which said, Thy daugh-
ter is dead: why troublest thou the Master any
further ?
36 As soon as Jesus heard the word that was
spoken, he saith unto the ruler of the synagogue,
Be not afraid, only believe.
37 And he suffered no man to follow him, save
Peter, and James, and John the brother of James.
38 And he cometh to the house of the ruler of
the synagogue, and seeth the tumult, and them that
wept and wailed greatly.
39 And when he was come in, he saith unto
them, Why make ye this ado, and weep ? the
damsel is not dead, but b sleepeth.
of Jairus to life.
* Luke 8. 49.-
-■> John 11. 11.
-' Acts 9. 40. d Matt. 8.
promise necessary to her encouragement, that her disorder
should afflict her no more.
Verse 35. Why troublest thou the Master] These people
seem to have had no other notion of our Lord than that of an
eminent physician, who might be useful while there was life,
but afterward could do nothing.
Verse 36. Jesws — saith] These words were spoken by our
Lord to the afflicted father, immediately on his hearing of the
death of his child, to prevent that distress which he otherwise
must have felt on finding that the case was now, humanly
speaking, hopeless.
Verse 38. He cometh] But, eg%ovrxi, they came, is the reading
of ABCDF. four others, and several Versions.
Wept and wailed] See on Matt. ix. 23.
Verse 40. The father and the 7nother] Prudence required
that they should be present, and be witnesses of the miracle.
And them that were with him] That is, Peter, James, and John.
ver. 37. It is remarkable, that our Lord gave a particular
preference to these three disciples, beyond all the rest, on
three very important occasions: 1. They were present at the
transfiguration. 2. At the raising of Jairus's daughter. 3. At
his agony in the garden of Gethsemane.
Where the damsel was lying] Avcucn/nivov, lying. This word
is very doubtful. BDL. one other, Coptic, and latter Arabic,
with five of the Itala, omit it. Other MSS. express the same
40 And they laughed him to scorn, ^d4^1
c But when he had put them all out, An; %mP
1 CCt. 2.
he taketh the father and the mother of
the damsel, and them that were with him, and en-
tereth in where the damsel was lying-
41 And he took the damsel by the hand,
and said unto her, Talitha cumi ; which is,
being interpreted, Damsel, I say unto thee,
arise.
42 And straightway the damsel arose, and
walked ; for she was of the age of twelve years.
And they were astonished with a great astonish-
ment.
43 And d he charged them straitly that no
man should know it; and commanded that some-
thing should be given her to eat.
4. & 9. 30. & 12. 16. & 17. 9. Ch. 3. 12. Luke 5. 14.
idea in Jive different words : Griesbach leaves it out of the text.
See his Testament.
Verse 41. Talitha cumi] a^OO^|A^ This is mere
Syriac, the proper translation of which the evangelist has
given. The Codex Bezas has a very odd and unaccountable
reading here, f «/3j3/. Ox/Sircc xov^i, my master, damsel, arise. Sui-
das quotes this place under the word A$$<x.*.ov^ thus, t«Ajj£«:
X.6VH,. kov/x, is the reading of several ancient MSS. but it is
certainly a faulty one.
Verse 43. Something should be given her to eat.] For though
he had employed an extraordinary power to bring her to life,
he wills that she should be continued in existence by the use
of ordinary means. The advice of the heathen is a good one.
JVec Dews intersit, nisi dignus vindice nodus
Incident. Horat.
" When the miraculous power of God is necessary, let it
be resorted to : when it is not necessary, let the ordinary
means be used,"— to act otherwise would be to tempt God.
While Christ teaches men the knowledge of the true God,
and the way of salvation, he at the same time teaches them
lessons of prudence, economy, and common sense. And it is
worthy of remark, that all who are taught of him, are not only
saved, but their understandings are much improved. True
religion, civilization, mental improvement, common sense, ami
orderly behaviour, go hand la hand..
Oar Lord's countrymen are astonished
CHAP. VI.
and offended at his mighty works
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» Matt. 13. 54. Luke 4. 16. b John 6. 42. c See Matt. 12. 46. Gal. 1.
19. d Matt. 11. 6. e Matt. 13. 57. John 4. 44. f See Gen. 19. 22. &
32. 25. Matt. 13. 58. Ch. 9. 23. e Isai. 59. 16. h Matt. 9. 35. Luke
NOTES ON CHAP. VI.
Verse 1. Jlnd he went out from thence] That is, from Caper-
aaum. See on Matt. xiii. 54.
Verse 2. Were astonished] Evt tjj hS'a.xy xvtov, at his doc-
trine or teaching. This is added by the Codex Bezce and eight
others, latter Syriac, Armenian, Vulgate, and all the Itala.
Verse 3. Is not this the carpenter] Among the ancient Jews,
every father was bound to do four things for his son. 1. To
circumcise him. 2. To redeem him. 3. To teach him the law.
4. To teach him a trade. And this was founded on the fol-
lowing just maxim : " He who teaches not his son to do some
work, is as if he taught him robbery !" It is therefore likely
that Joseph brought up our Lord to his own trade.
Joses] Several good MSS. read Ias-yraj, Joset, and one, with
several Versions, read Joseph.
in
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CHAPTER VI.
Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, 1 — 4. He works
few miracles there, because of their unbelief, 5, 6. He sends forth his disciples by two and two to preach, #c. 7—
11. They depart, preach, and zvork miracles, 12, 13. Different opinions of Christ, 14 — 16. Account of the
beheading of John Baptist, 17 — 29. The disciples return, and give an account of their mission, 30. He de-
parts with them to a place of privacy, but the people follow him, 31 — 33. He has compassion on them, and mi-
raculously feeds five thousand with five loaves and two fishes, 34 — 44. He sends the disciples by sea to Bethsaida,
and himself goes into a mountain to pray, 45, 46. The disciples meet with a storm, and he comes to them walking
upon the water, and appeases the wind and the sea, 47 — 52. They come into the land of Gennesaret, and he works
many miracles, 53 — 56.
AND a he went out from thence,
and came into his own country,
and his disciples follow him.
2 And when the Sabbath-day was come, he
began to teach in the synagogue : and many
hearing him were astonished, saying, b From
whence hath this man these things ? and what
wisdom is this which is given unto him, that
even such mighty works are wrought by his
hands ?
3 Is not this the carpenter, the son of Mary,
c the brother of James, and Joses, and of Juda,
and Simon ? and are not his sisters here with us ?
And they d were offended at him.
4 But Jesus said unto them, e A prophet is not
without honour, but in his own coun
try, and among his own kin, and
his own house.
3 f And he could there do no mighty work,
save that he laid his hands upon a few sick
folk, and healed them.
6 And s he marvelled because of their unbe-
lief. h And he went round about their villages?
teaching.
7 H s And he called unto him the twelve, and
began to send them forth by two and two ; and
gave them power over unclean spirits ;
8 And commanded them that they should take
nothing for their journey, save a staff only; no
scrip, no bread, no k money in their purse :
13. 22. iMatt. 10. I. Ch. 3. 13,14. Luke 9. 1. k The word signifieth
a piece of brass money, in value somewhat less than a farthing, Matt. 10. 9. but
here it is taken in general for money, Luke 9. 3.
Verse 4 — 6. See this curious subject explained, Matt. xiii.
55—58.
Verse 7. By two and two] That they might encourage and
support each other ; and to show, that union among the mi-
nisters of the Gospel is essential to the promotion of the cause
of truth. See on Lujje x. 1.
Verse 8. A staff only] It is likely he desired them to take
only one with every two, merely for th?, purpose of carrying any
part of their clothes on, when they should be obliged to strip
them off by reason of the heat ; for walking staves, or things
of this kind, were forbidden, see Matt. x. 10. But probably
no more is designed than simply to state, that they must not
wait to make any provision for the journey, but go off just as
they were, leaving the provision necessary in the present case,
to the care of Divine Providence. St. James is represented in
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not
10 h And he said unto them, In what
place soever ye enter into a house, there abide
till ye depart from that place.
11 c And whosoever shall not receive you, nor
hear you, when ye depart thence, d shake off
the dust under your feet for a testimony against
them. Verily I say unto you, It shall be more
tolerable for Sodom e and Gomorrah in the day
of judgment, than for that city.
12 And they went out, and preached that men
should repent.
13 And they cast out many devils,
anointed with oil many that were sick,
healed them.
14 IT g And king Herod heard of him; (for his
name was spread abroad;) and he said, That
John the Baptist was risen from the dead, and
f and
and
* Acts 12 8. b Matt. 10. 11. Luke 9. 4. & 10. 7, 8. c Matt. 10. 14.
Luke 10. 10. d Acts 13. 51. & 18. 6. e Gr. or. f James 5. 14.
R Matt. 2. 3. Luke 9. 7.
ancient paintings, as carrying a gourd bottle on a staff across
his shoulder.
Verse 9. Shod with sandals] The sandal seems to have
been similar to the Roman solea, which covered only the sole
of the foot, and was fastened about the foot and ancle with
straps. The sandal was originally a part of the woman's dress ;
ancient authors represent them as worn only by women. In
Matt. x. 10. the disciples are commanded to take no shoes,
v-roS'vifjbix.rcc which word is nearly of the same import with <r<*v-
o~a,Xtu,, sandals ; but as our Lord intimates to them that they
should be free from all useless incumbrances, that they might
fulfil his orders with the utmost diligence and despatch, so
we may suppose that the sandal was a lighter kind of wear
than the shoe : and indeed the word sandal, which is mere
Chaldee, Vl3D might be properly translated a light shoe ; as it
is compounded of {'D sin, a shoe, (see T^rgum, Deut. xxv. 9,
10.) and Hi dal, thin, slender, or mean, as being made not only
tighter than the hypodema, or shoe, but (probably) also of
meaner materials. See many excellent observations on this
subject in Martinius,s Etymolog. Lexicon, under the word
Sandalium.
Verse 1 1 . And whosoever shall not receive you] Os *<> ra^,o$ ft#
htyriu, whatsoever place will not receive you : this is the read-
ing of BL. four others, and the latter Syriac in the margin.
Verily, $•<?.] All this clause is omitted in BCDL. two others,
©ne Arabic, one Persic, Coptic, Armenian, Vulgate, and all
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Various opinions concerning Christ. ST. MARK. John Baptist cast into prison
9 But a be shod with sandals ; and therefore mighty works do show forth
put on two coats. \ themselves in him.
15 h Others said, That it is Elias.
And others said, That it is a prophet, or as one
of the prophets
16 H * But when Herod heard thereof
he said, It is John, whom I beheaded:
he is risen from the dead,
17 For Herod himself had sent forth and laid
hold upon John, and bound him in prison for
Herodias's sake, his brother Philip's wife : for he
had married her.
18 For John had said unto Herod, kIt is not
lawful for thee to have thy brother's wife.
19 Therefore Herodias had !a quarrel against
him, and would have killed him; but she could
not;
20 For Herod m feared John, knowing that he
was a just man and an holy, and n observed him;
h Matt. 16. 14. Ch. 8. 28. i Matt.
& 20.21. 1 Or, an inward grudge. —
kept him, or, saved him.
14. 2. Luke 3. 19. k Lev. 18. 16.
-m Matt. 14. 5. &. 21. 6. " Or,
the Itala but three. Mill and Eezce approve of the omission,
and Griesbach leaves it out of the text. It has probably beeu
transferred here from Matt. x. 15. See this subject from ver.
7. to ver. 11. explained at large on Matt. x. 1 — 15.
Verse 13. Anointed with oil many that were sick] This is
only spoken of here, and in James v. 14. This ceremony was
in great use among the Jews ; and in certain cases it might be
profitable. But in the cases mentioned here, which were mere-
ly miraculous, it could avail no more of itself than the impo-
sition of hands. It was used symbolically as an emblem of that
ease, comfort, and joy, which they prayed God to impart to
the sick. For various examples of its use among the Jews,
see Lightfoot and Wetstein on this place.
Verse 14. And king Herod heard] tjjv x*cvr,<t ctvrev, his fame,
is added by KM. fifteen others, and in the margin of several.
It seems necessary to complete the sense.
Verse 15 or as one of the prophets.] %, or, is omitted
by ABCEGHKLMS— BHV. and one hundred others, Syriac,
all the Arabic, all the Persic, Coptic, JEthiopic, Gothic, Sla~
vonic, Vulgate, two Itala, Origen, Victor, and Theophylact.
Bengel, Wetstein, and Griesbach leave it out of the text : the
omission of it mends the sense much.
Verse 19. Would have killed] E&ret, sought to kill him.
C. and five of the Itala,
See the whole of this account from ver. 17. to ver. 29. ex-
plained on Matt. xiv. 2—12.
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John the Baptist beheaded. CHAP. VI
And when he heard him, he did many
things, and heard him gladly.
21 a And when a convenient day was
come, that Herod b on his birth-day made a sup-
per to his lords, high captains, and chief estates of
Galilee ;
22 And when the daughter of the said Herodias
came in, and danced, and pleased Herod and
them that sat with him, the king said unto the
damsel, Ask of me whatsoever thou wilt, and I
will give it thee.
23 And he sware unto her, c Whatsoever thou
shalt ask of me, I will give it thee, unto the half
of my kingdom.
24 And she went forth, and said unto her mother,
What shall I ask? And she said, The head of
John the Baptist.
25 And she came in straightway with haste unto
the king, and asked, saying, 1 will that thou give
me by and by in a charger, the head of John the
Baptist.
26 d And the king was exceeding sorry ; yet for
his oath's sake, and for their sakes which sat with
him, he would not reject her.
s Matt. 1.4. 6. b Gen. 40. 20. c Esth. 5. 3, 6. &7. 2. d Matt. 14. 9.
Verse 21. Lords] Meyirrae-iv, probably governors of
particular districts.
High captains] x<A/as«^a/5, literally, chiefs or captains over
a thousand men, military chiefs.
Chief estates] Upuirom, probably such as might be called
■m.bles by title only, having no office civil or military ; pro-
bably magistrates. See Kvpke ou the place.
Verse 23. Unto the half of my kingdom] A noble price for
a dance ! This extravagance in favour offemale dancers has the
fullest scope in the East even to the present day. M. Anquetil
du Perron, in the preliminary discourse to his Zend Avesta,
p. 344. and 345. gives a particular account of the dancers at
Surat. This account cannot be transcribed in a comment on
the Gospel of God, however illustrative it might be of the
conduct of Herodias and her daughter Salome : it is too abo-
minable for a place here. He observes, that the rich vie with
each other in the presents they make them of money and
jewels; and that persons of opulence have even ruined them-
selves by the presents they made to those victims of debauch
He mentions a remarkable case, which may throw light on
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his disciples
up his corpse,
heard of it,
, and laid it
thev
in a
Christ goes to the desert.
27 And immediately the king sent
e an executioner, and commanded his
head to be brought : and he went and
beheaded him in the prison,
28 And brought his head in a charger, and gave
it to the damsel : and the damsel gave it to her
mother.
29 And when
came and took
tomb.
30 IT f And the apostles gathered themselves
together unto Jesus, and told him all things,
both what they had done, and what they had
taught.
31 g And he said unto them, Come ye yourselves
apart into a desert place, and rest awhile : for
h there were many coming and going, and they
had no leisure so much as to eat.
32 * And they departed into a desert place by
ship privately.
33 And the people saw them departing, and
many knew him, and ran afoot thither out of all
cities, and outwent them, and came together unto
him.
e Or, one of his guard.-
-f Luke 9. 10. s Matt. 14. 13.
i Matt. 14. 13.
-h Ch. 3. 20.-
this passage ; " That the dancer Laal-koner gained such a
complete ascendancy over the Mogul Emperor Maazeddin,
that he made her joint governess of the empire with himself."
Verse 26. For their sakes which sat with him] Probably
these persons joined in with the request, and were glad of
this opportunity to get this Light of Israel extinguished ; he
being a public reprover of all their vices.
Verse 30. The apostles gathered themselves together] ' For
they went different ways before, by two and two, ver. 7. and
now they return and meet Christ at Capernaum.
Verse 31. Rest awhile] Rest is necessary for those who
labour; and a zealous preacher of the Gospel will as often
stand in need of it as a galley slave.
Verse 33. The people] Or, e%*ot, the multitudes. This is
wanting in many MSS. but it seems necessary to make the
sense clear. There is scarcely a verse in the whole New
Testament that has suffered so much from transcribers as this
verse. Amidst the abundance of various readings, one can
scarcely tell what its. original state was. The various read-
ings may be seen in Griesbach.
R F
>
Five thousand fed with five loaves and two ST. MARK, fishes. Christ and his disciples in a storm.
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34 IT a And Jesus, when he came
out, saw much people, and was
moved with compassion towards them,
because they were as sheep not having a shep-
herd : and b he began to teach them many
things.
35 c And when the day was now far spent, his
disciples came unto him, and said, This is a desert
place, and now the time is far passed :
36 Send them away, that they may go into the
country round about, and into the villages, and
buy themselves bread : for they have nothing to
eat.
37 He answered and said unto them, Give ye
them to eat. And they say unto him, d Shall we
go and buy two hundred e pennyworth of bread,
and give them to eat ?
38 He saith unto them, How many loaves have
ye ? go and see. And when they knew, they
say, f Five, and two fishes.
39 And he commanded them to make all sit
down by companies upon the green grass.
40 And they sat down in ranks, by hundreds,
and by fifties.
41 And when he had taken the five loaves and
a Matt. 9. 36. & 14. 14. b Lulce 9. 11. c Matt. 14. 15. Luke 9. 12.
d Numb. 11. 13, 22. 2 Kings 4. 43. e The Roman penny is seven pence
halfpenny; as Matt. 18. 28. fMatt. 14. 17. Luke 9. 13. John 6. 9. See
Verse 34. Much people, &c] See this miracle explained
on Matt. xiv. 14, &c.
Verse 40. By hundreds and by fifties .] " That is," says
Mr. Wesley, " fifty in a rank, and a hundred in file. So, a
hundred multiplied by fifty made just five thousand." But
if they sat fifty deep, how could the disciples conveniently
serve them with the bread and fish ?
Verse 41. And blessed'] I think the word God should be
inserted here, as in Matt. xiv. 19. See the note there. The
food we receive from God is already blest, and does not stand
sn need of being blessed by man : but God, who gives it, de-
serves our warmest thanksgivings, as frequently as we are
called to partake of his bounty.
Verse 43. Twelve baskets] These were either the baskets
used by the disciples, see Matt. xiv. 20. or baskets belonging
to some of the multitude, who might have brought some with
them to carry provisions, or other things necessary for the
sick, whom they brought to Christ to be healed.
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the two fishes, he looked up to hea-
ven, s and blessed, and brake the
loaves, and gave them to his disciples
to set before them ; and the two fishes divided he
among them all.
42 And they did all eat, and were filled.
43 And they took up twelve baskets full of the
fragments, and of the fishes.
44 And they that did eat of the loaves were
about five thousand men.
45 IT h And straightway he constrained his dis-
ciples to get into the ship, and to go to the other
side before * unto Bethsaida, while he sent away
the people.
46 And when he had sent them away, he de-
parted into a mountain to pray.
47 kAnd when even was come, the ship was
in the midst of the sea, and he alone on the
land.
48 And he saw them toiling in rowing ; for the
wind was contrary unto them: and about the
fourth watch of the night he cometh unto them,
walking upon the sea, and ' would have passed by
them.
49 But when they saw him walking upon the
Matt. 15. 34. Ch. 8. 5. S 1 Sam. 9. 13. Matt. 26. 26. !» Matt. 14. 22.
John 6. 17. i Or, over against Belhsaida. k Matt. 14. 23. John 6. 16,
17. ' See Luke 24. 28.
Verse 44. Were about five thousand] axrit, about, is omitted
by a great majority of the best MSS. and by the principal
Versions. It is wanting in several editions: Benge.l, Wetstein,
and Griesbach, leave it out of the text. It is omitted by some
in the parallel place, Matt. xir. 21. But it stands without any
variation in Luke ix. 14. and John vi. 10. This miracle is
mentioned by all the four evangelists. It is one of the most
astonishing that Christ has wrought. It is a miracle which
could not be counterfeited, and a full proof of the divinity of
Christ.
Verse 45. To the other side before unto Bethsaida] John
says, chap. vi. 17. to Capernaum. It is probable our Lord
ordered them to steer to one or other of these two places,
which were about four miles distant, and on the same side of
the sea of Galilee.
Verse 47. The ship was in the midst of the sea] See all
the parts of this wonderful transaction considered, on Matt. xitf,
22—33.
The storm miraculously calmed. CHAP. VII.
WH2 sea' tne}' suPPose^ it had been a spirit,
^ccrT1' anc* cr'ec* out :
50 (For they all saw him, and were
troubled.) And immediately he talked with them,
and saith unto them, Be of good cheer.: it is I;
be not afraid.
51 And he went up unto them into the ship ;
and the wind ceased : and they were sore amaz-
ed in themselves beyond measure, and won-
dered.
52 For a they considered not the miracle of the
loaves : for their b heart was hardened.
53 IF c And when they had passed over, they
» Ch. 8. 17, 18. & Ch 3. 5. & 16. 14. c Matt 14. 34.
Verse 49. They supposed it had been a spirit] That is, by
whom the storm had been raised.
Verse 52. Their heart was hardened] See this explained,
Matt. xiv. 33.
Verse 53. The land of Gennesaret] This country lay on the
eoast of the sea of Galilee : it is described by Josephus as
being exceedingly pleasant and fertile. It had its name of
Gennesaret from p gen, a garden, and "© sar, a prince, either
because the king had a garden there, or because of its great
fertility.
Verse 54. They knew him] Eviywris, they recollected him;
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He heals many diseased persons.
came into the land of Gennesaret,
and drew to the shore.
54 And when they were come out of
the ship, straightway they knew him,
55 And ran through that whole region round
about, and began to carry about in beds those
that were sick, where they heard he was.
56 And whithersoever he entered, into vil-
lages, or cities, or country, they laid the sick
in the streets, and besought him that (1 they
might touch if it were but the border of his
garment : and as many as touched e him were
made whole.
d Matt. 9. 20. Ch. 5. 27, 28. Acts 19. 12. c Or, it.
for he had before preached and wrought miracles in different
places of the same country.
Verse 56. Villages] Probably small towns near cities.
Country] Villages at a distance from cities and large public
towns. See the notes on Matt. xiv. 34 — 36.
Christ went about doing good — he confined his ministry and-
miracles to no place — wherever he went, they stood in need
of his help; and whenever they required his assistance, they
had it granted immediately. Our Lord's conduct in these re
spects, is a perfect pattern for every preacher of his Gospel,
CHAPTER VII.
The Pharisees find fault with the disciples for eating zvith unzvashen hands, 1 — 5. Christ exposes their hypocrisy, and
shows that they had made the word of God of no effect by their traditions, 6 — 13. He shows zvhdt things defile men,
14 — 16. and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man,
17 — 23. The account of the Syrophomician woman, 24 — 30. He heals a man who was dumb, and had an impediment
in his speech, 31 — 37.
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lem.
THEN "came together unto him
the Pharisees, and certain of the
scribes, which came from Jerusa-
a Matt. 15. 1.
NOTES ON CHAP. VII.
Verse 1 . Came from Jerusalem] Probably for the express
purpose of disputing with Christ, that they might entangle
| 2 And when they saw some of his dis-
'ciples eat bread with b defiled, (that is
| to say, with unwashen hands,) they
found fault.
b Or, common.
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him in his talk. Malice and envy are never idle — they inces-
santly hunt the person they intend to make their prey.
Verse 2. They found fault.] This is wanting in ABEHLV.
Rr 2
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The question about washings,
(3 For the Pharisees, and all the Jews,
except they wash their hands a oft, eat
not, holding the tradition of the elders.
4 And when they come from the market, except
they wash, they eat not. And many other things
there be, which they have received to hold, as the
washing of cups, and bpots, brazen vessels, and of
c tables.)
5 d Then the Pharisees and scribes asked him,
Why walk not thy disciples according to the
tradition of the elders, but eat bread with un-
washen hands ?
Or, diligently ; in the original, ivith the first : Theophylact, up to the elbo
b Qnvf<ii'iii« i« nhnnf n ninf and n Vinif
ST. MARK. md (liferent traditions
6 He answered and said unto them,
prophesied of you,
the original, icun, ine jirsx : ineopny
b Sextarius is about a pint and a half.
nineteen others, and several Versions. Mill and Bengel approve
the omission, and Griesbach rejects the word. If the 3d and
4th verses be read in a parenthesis, the 2d and 5th verses will
appear to be properly connected, without the above clause.
Verse 3. Except they wash their hands] Tlvyy.ni, the hand
to the wrist — Unless they wash their hand up to the wrist, eat
not. Several translations are given of this word — that above
is from Dr. Lightfoot, who quotes a tradition from the Rab-
bins, stating that the hands were to be thus washed. This
sort of washing was, and still continues to be, an act of religion
in the eastern countries. It is particularly commanded in the
Koran, Surat v. ver. 7. "O believers, when ye wish to pray,
wash your faces, and your hands up to the elbows, — and your
feet up to the ankles." Which custom it is likely Mohammed
borrowed from the Jews. The Jewish doctrine is this, " If a
man neglect the washing, he shall be eradicated from this
world." But instead of Tvyw, the fist or hand, the Codex
Bezae has stuxpjj frequently : and several of the Itala have
words of the same signification.
Verse 4. And when they come] This clause is added by our
translations, to fill up the sense ; but it was probably a part of
the original : for e<*v e AS-&i<n is the reading of the Codex Bezee,
Vulgate, Armenian, and most of the Itala. The clause in my old
MS. Bible is read thus: #nD rhei turning? age in fco rljeptnge.
The words seem essentially necessary to a proper understand-
ing of the text ; and if not admitted on the above authority, they
must fee supplied in Italics, as in our common translation.
Except they wash] Or, dip ; for /3«;rT/£«vr#< may mean either.
But instead of the word in the text, the famous Codex Vatica-
nus, (B) eight others, and Euthymius, have gavrtravTai, sprinkle.
However, the Jews sometimes washed their hands previously
to their eating : at other times, they simply dipped or plunged
ihem into the water.
Of cups] nortipiw, any kind of earthen vessels.
written, e This
with their lips,
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but their
Well hath Esaias
hypocrites, as it is
people honoureth me
heart is far from me.
7 Howbeit in vain do they worship me, teach*
mgfor doctrines the commandments of men.
8 For, laying aside the commandment of God,
ye hold the tradition of men, as the washing of
pots and cups : and many other such like things
ye do.
9 And he said unto them, Full well ye f reject
e Or, beds-
Matt. 15. 2. « Isai. 29. 13. Matt. 15. 8.
frustrate.
-f Or,
Pots] Of measures — fe«-wv, from the singular fssTj?, a measure
for liquids, formed from the Latin sextarius, equal to a pint
and a half English. See this proved by Wetstein on this place.
My old MS. renders it ciuetij*-
Of brazen vessels] Xabxiuv— these, if polluted, were only to
be washed, or passed through the fire ; whereas the earthen
vessels were to be broken.
And of tables] Beds, couches — kcci xAivav. This is wanting
in BL. two others, and the Coptic. It is likely it means no
more than the forms or seats, on which they sat to eat. A
bed or a couch was defiled, if any unclean person sat or leaned
on it — a man with an issue — a leper — a woman with child, &c.
As the word 0#5rr< oytay?, baptisms, is applied to all these ; and
as it is contended, that this word and the verb whence it is
derived, signify dipping or immersion alone, its use in the
above cases refutes that opinion ; and shows that it was used,
not only to express dipping or immersion, but also sprinkling
and washing. The cups and pots were washed ; the beds and
forms perhaps sprinkled ; and the hands dipped up to the wrist.
Verse 5. Why walk not thy disciples] See on Matt. xv.
2—9.
Verse 6. Honoureth me] Me rifix — but the Codex Bezaz and
three copies of the Itala, have /x,e »yu,7rct, loveth me : — the Ethi-
opic has both readings.
Verse 8. Washing of pots and cups, &c] This whole clause
is wanting in BL. Jive others, and the Coptic : one MS. omits
this and the whole of the ninth verse. The eighth verse is
not found in the parallel place of Matt. xv.
Verse 9. Full well] KaXas — a strong irony. How noble is
your conduct ! from conscientious attachment to your own
traditions, ye have annihilated the commandments of God!
That ye may keep] But o-rjjs-jjrf, that ye may establish, is the
reading of D. three others, Syriac, all the Itala, with Cyprian,
Jerom, and Zeno. Griesbach thinks it should be received in-
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What defiles a man. CHAP
the commandment of God, that ye
may keep your own tradition.
10 For Moses said, a Honour thy fa-
ther and thy mother; and, b Whoso curseth
father or mother, let him die the death;
1 1 But ye say, If a man shall say to his father
or mother, It is c Corban, that is to say, a gift,
by whatsoever thou mightest be profited by me ;
he shall be free.
12 And ye suffer him no more to do aught for
his father or his mother ;
13 Making the word of God of none effect
through your tradition, which ye have delivered :
and many such like things do ye.
14 IT d And when he had called all the people
unto him, he said unto them, Hearken unto me
every one of you, and understand :
15 There is nothing from without a man, that
entering into him can defile him: but the things
which come out of him, those are they that defile
the man.
16 e If any man have ears to hear, let him
hear.
17 f And when he was entered into the house
from the people, his disciples asked him concern-
ing the parable.
18 And he saith unto them, Are ye so with-
» Exod. 20. 12. Deut. 5. 16. Matt. 15. 4. b Exod. 21. 17. Lev. 20. 9.
Pror. 20. 20. c Matt. 15. 5. & 23. 18. a Matt. 15. 10. « Matt. 11. 15.
stead of the other. God's law was nothing to these men, in
comparison of their own : hear a case in point. " Rabba said,
How foolish are most men! they observe the precepts of the
divine law, and neglect the statutes of the Rabbins !" Mac-
coth, fol. 22.
Verse 10. For Moses said, Sic] See all these verses, from
this to the 23d, explained Matt. xv. 3 — 20.
Verse 13. Your tradition] D. latter Syriac, in the mar-
gin, Saxon, and all the Itala but one, add rw /k*/«, by your
foolish tradition: Gopep. pcuntan lage, your foolish law : —
Anglo-Saxon.
Verse 14. Wlien he had called all the people] But instead
of irctvTct, all, 7rticx.iv, again, is the reading of BDL. latter
Syriac, in the margin, Coptic, JEthiopic, Saxon, Vulgate, all
the Itala but one. Mill and Griesbach approve of this reading.
Verse 1&. Into the draught] See on Matt. xv. 17.
An. Olymr.
CCI. 4.
VII. The Syrophomician woman.
out understanding also? Do ye not h'\%^2'
perceive, that whatsoever thing from
without entereth into the man, it can-
not defile him;
19 Because it entereth not into his heart, but
into the belly, and goeth out into the draught-
purging all meats ?
20 And he said, That which cometh out of the
man, that defileth the man.
21 g For from within, out of the heart of men,
proceed evil thoughts, adulteries, fornications,
murders,
22 Thefts, h covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride,
foolishness :
23 All these evil things come from within, and
defile the man.
24 IT | And from thence he arose, and went
into the borders of Tyre and Sidon, and entered
into a house, and would have no man know it;
but he could not be hid.
25 For a certain woman, whose young daughter
had an unclean spirit, heard of him, and came and
fell at his feet:
26 (The woman was a k Greek, a Syrophceni-
cian by nation;) and she besought him that he
would cast forth the devil out of her daughter.
f Matt. 15. 15. s Gen. 6. 5. & 8. 21. Matt. 15. 19. *> Gr. covetous-
ness, wickedness. i Matt. 15. 21. k Or, Gentile.
Purging all meats ?] For what is separated from the differ-
ent aliments taken into the stomach, and thrown out of the
body, is the innutritious parts of all the meats that are eaten ;
and thus they are purged, nothing being left behind, but
what is proper for the support of the body.
Verse 24. Into the borders of Tyre and Sidon] Or, Into
the country between Tyre and Sidon. I have adopted this
translation from Kypke, who proves that this is the meaning
of the word ^sB-apix, in the best Greek writers.
Verse 25. A certain woman] See this account of the Syro-
phcenician woman explained at large, Matt. xv. 21 — 28.
Verse 26. The woman was a Greek] Rosenmuller has well
observed, that all heathens or idolaters were called 'EAAjjcfj,
Greeks, by the Jews ; whether they were Parthians, Medes,
Arabs, Indians, or ^Ethiopians. Jews and Greeks divided the
whole world at this period..
Her daughter is healed.
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27 But Jesus said unto her, Let the
children first be filled: for it is not
meet to take the children's bread, and
to cast it unto the dogs.
28 And she answered and said unto him, Yes,
Lord : yet the dogs under the table eat of the
children's crumbs.
29 And he said unto her, For this saying go
thy way; the devil is gone out of thy daugh-
ter.
30 And when she was come to her house, she
found the devil gone out, and her daughter laid
upon the bed.
ST. MARK. The deaf and dumb demoniac cured.
31 % a And again, departing from
the coasts of Tyre and Sidon, he came
unto the sea of Galilee, through the
midst of the coasts of Decapolis.
32 And b they brings unto him one
* Matt. 15. 29.-
-» Matt. 9. 32. Luke 11. 14. ' Ch. 8. 23. John 9. 6.
Verse 30. Laid upon the bed.~\ The demon having tor-
mented her, so that her bodily strength was exhausted, and she
was now laid upon the couch to take a little rest. The JEthi-
opic has a remarkable reading here, which gives a very differ-
ent, and I think a better sense. And she found her daughter
clothed, sitting upon the couch, and the demon gone out.
Verse 32. They bring unto him one that was deaf, and had an
impediment in his speech] Though from the letter of the text,
it does not appear that this man was absolutely deprived of
speech ; for iMytXxXos literally signifies, one that cannot speak
plainly — a stammerer : yet it is certain also, that the word
means a dumb person; and it is likely that the person in
question was dumb, because he was deaf; and it is generally
found, that he who is totally deaf is dumb also. Almost all
the Versions understand the word thus : and the concluding
words seem to confirm this — He maketh both the deaf to hear,
and the dumb, K&npav;, to speak.
Verse 33. And he spit, and touched his tongue] This place
is exceedingly difficult. There is scarcely an action of our
Lord's life but one can see an evident reason for, except this.
Various interpretations are given of it — none of them satisfies
Hiy mind. The Abbe Giradeau spiritualizes it thus : 1. He
took him aside from the multitude — When Christ saves a sin-
ner, he separates him from all his old evil companions, and
from the spirit and maxims of an ungodly world. 2. He put
his fingers in his ears — to show that they could be opened only
by the finger, i. e. the power of God, and that they should be
shut to every word and voice, but what came from him. 3.
Spitting out, he touched his tongue — to show that his mental
taste and relish should be entirely changed ; that he should
ietest those things which he before esteemed, and esteem those
which he before hated. 4. Looking up to heaven — to signify
that all help comes from God, and to teach the new convert
to keep continually looking to} and depending upon him, 5.
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ey bring unto him one that was
deaf, and had an impediment in his speech ; and
they beseech him to put his hand upon him.
33 And he took him aside from the multitude,,
and put his fingers into his ears, and c he spit,
and touched his tongue :
34 And d looking up to heaven, e he sighed,
and saith unto him, Ephphatha, that is, Be
opened.
<J Ch. 6. 41. John 11. 41. & 17. 1.
-e John 11. 33, 38.
He groaned — to show the wretched state of man by sin, and
how tenderly concerned God is for his present and eternal
welfare ; and to intimate, that men should seek the salvation
of God in the spirit of genuine repentance, with strong crying
and tears. 6. He said, Be opened — Sin is a shutting of the
ears against the words of God ; and a tying of the tongue, to
render it incapable of giving God due praise. But when the
all-powerful grace of Christ reaches the heart, the ear is un-
stopped, and the man hears distinctly — the tongue is unloosed,.
and the man speaks correctly.
After all, it is possible that what is attributed here to Christ,
belongs to the person who was cured. I will give my sense of
the place in a short paraphrase.
And Jesus took him aside from the multitude : and [the deaf
man] put his fingers into his ears, intimating thereby to Christ
that they were so stopped that he could not hear ; and having
spat out, that there might be nothing remaining in his mouth
to offend the sight when Christ should look at his tongue, he
touched his tongue, showing to Christ that it was so bound,
that he could not speak : and he looked up to heaven, as if to
implore assistance from above ; and he groaned, being distress-
ed because of his present affliction, and thus implored relief:
or not being able to speak, he could only groan and look up,
expressing by these signs, as well as he could, his afflicted
state, and the desire he had to be relieved. Then Jesus, having
compassion upon him, said, Be opened; and immediately his
ears were opened, so that he could hear distinctly ; and the
impediment to his speaking was removed, so that he spake pro-
perly. The original will admit of this interpretation ; and
this, I am inclined to believe, is the true meaning of this
otherwise (to me and many others) unaccountable passage.
Verse 34. Ephphatha] Ethphathach, CjuA-2jX.] Syriac. It
js likely, that it was in this language that our Lord spoke to this
Four thousand miraculously . CHAr
35 a And straightway his ears were
opened, and the string of his tongue
was loosed, and he spake plain.
36 And b he charged them that they should
tell no man : but the more he charged them, so
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a Isai. 35. 5, 6. Matt. 11. S.
poor man : and because he had pronounced the word Ephpha-
thach with peculiar and authoritative emphasis, the evangelist
thought proper to retain the original word ; though the last
letter in it could not be expressed by any letter in the Greek
alphabet.
Verse 35. He spake plain.'] Of 3-«s, distinctly, without stam-
mering. One MS. has, And he spoke, praising God. There
is no doubt of this : but the evangelist, I think, did not
write these words.
Verse 36. Tell no man] See on Matt. viii. 4. This miracle
is not mentioned by any other of the evangelists. Another
proof that Mark did not abridge Matthew. For a practical
review of the different important subjects of this chapter, see
Matt, xv, &c. and particularly the observations at the end.
Verse 37. He hath done all things well] This has been, and
ever will be, true of every part of our Lord's conduct. In
creation, providence, and redemption, he hath done all things
well. The wisest philosophers are agreed, that considering
VIII. fed with seven loaves.
much the more a great deal they pub-
lished it;
37 And were beyond measure astonish-
ed, saying, He hath done all things well : he mak-
eth both the deaf to hear, and the dumb to speak.
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b Ch. 5. 43.
Creation as a whole, it would be impossible to improve it.
Every thing has been made in number, weight, and measure ;
there really is nothing deficient, nothing redundant ; and the
good of the creature seems evidently more consulted than the
glory of the Creator. . The creature's good is every where ap-
parent; but to find out how the Creator is glorified by these
works, requires the eye of the philosopher. And as he has done
all things well in creation, so has he in providence : here also
every thing is in number, weight, measure, and time. As crea-
tion shows his majesty, so providence shows his bounty. He
preserve* every thing he has made, all depend on him ; and by
him are all things supported. But how glorious does he ap-
pear in the work of redemption ! how magnificent, ample, and
adequate the provision made for the salvation of a lost world !
Here, as in providence, is enough for all, a sufficiency for each
and an abundance for eternity. He loves every man, and hates
nothing that he has made ; nor can the God of all grace be
less beneficent than the Creator and Preserver of the universe.
CHAPTER VIII.
Four thousand persons fed with seven loaves and a feto small fishes, 1 — 8. Ch?ist refuses to give any farther sign
to the impertinent Pharisees, 10 — 12. Warns his disciples against the corrupt doctrine of the Pharisees and of
Herod, 13 — 21. He restores sight to a blind man, 22 — 26. Asks his disciples what the public thought of him.
27 — 30. Acknowledges himself to be the Christ, and that he must suffer, 31 — 33. And shows that all his genuine
disciples must take up their cross, suffer in his cause, and confess him before men, 34 — 38.
TN those days a the multitude being
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Ancciyr4P" -^- ver7 grea^ and having nothing to
eat, Jesus called his disciples unto him,
and saith unto them,
2 I have compassion on the multitude, because
» Matt. 15. 32. Mark C. 34.
NOTES ON CHAP. VIII.
Verse 1. The multitude being very great] Or, rather, There
was again a great multitude. Instead of irxiMroXkov, very great,
I read ar<*A<» voWav, again a great, which is the reading of
BDGLM. fourteen others, all the Arabic, Coptic, JEthiopic,
Armenian, Gothic, Vulgate, and ltala, and of many Evange-
listaria. Griesbach approves of this reading. There had been
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they have now been with me three
days, and have nothing to eat :
3 And if I send them away fasting
to their own houses, b they will faint by the way :
(for divers of them came from far.)
» Isa. GO. 3, 4. Matt. 9. 36.
such a multitude gathered together once before, who were fed
in the same way. See chap. vi. 34, &c.
Verse 2. Having nothing to eat] If they had brought any
provisions with them, they were now entirely expended ; and
they stood in immediate need of a supply.
Verse 3. For divers of them came from far.] And they
could not possibly reach their respective homes without pe-
rishing, unless they got food.
The Pharisees impertinently
4 And his disciples
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answered him,
From whence can a man satisfy these
men with bread here in the wilderness ?
5 a And he asked them, How many loaves
have ye ? And they said, Seven.
6 And he commanded the people to sit down
on the ground : and he took the seven loaves,
and gave thanks, and brake, and gave to his
disciples to set before them; and they did set them
before the people.
7 And they had a few small fishes: and bhe
blessed, and commanded to set "them also before
them.
8 So they did eat and were filled ; and they
took up of the broken meat that was left seven
baskets.
9 Aod they that had eaten were about four
thousand : and he sent them away.
10 fl And c straightway he entered into a ship
with his disciples, and came into the parts of
Dalmanutha.
1 1 d And the Pharisees came forth, and began
to question with him, seeking of him a sign
from heaven, tempting him.
12 And he sighed deeply in his spirit, and
saith, Why doth this generation seek after a
sign ? Verily I say unto you, There shall no
sign be given unto this generation.
13 And he left them, and entering into the ship
again, departed to the other side.
ST. MARK. ask for more signs
■ Now the disciples had forgot-
take bread, neither had they
ship with them more than one
Matt. 15. 34. See Ch. 6. 38. b Matt. 14.
15. 39. * Matt. 12. 38. & 16. 1.
19. Ch. 6. 41.-
Joha 6. 30.
Matt.
Verse 4, &c. See on Matt. xiv. 14. and xv. 35.
Verse 7. And they had a few small fishes] This is not no-
ticed in the parallel place, Matt. xv. 36.
Verse 10. Dalmanutha.] See the note on Matt. xv. 39.
Verse 12. And he sighed deeply in his spirit] Or, having
deeply groaned — so the word <ev<*o-T£va£«? properly means. He
was exceedingly affected at their obstinacy and hardness of
heart. See. Matt. xvi. 1 — 4.
Verse 14. Now the disciples had forgotten to take bread] See
all this to ver. 21. explained at large on Matt. xvi. 4 — 12. In
the above chapter, an account is given of the Pharisees, Sad-
iticees,, and Herodians.
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14 H
ten to
in the
loaf.
15 fAnd he charged them, saying, Take heed,
of the Pharisees, and of
beware of the leaven
the leaven of Herod.
16 And they reasoned among themselves, saying,
It is s because we have no bread.
17 And when Jesus knew it, he saith unto
them, Why reason ye because ye have no
bread ? h perceive ye not yet, neither understand ?
have ye your heart yet hardened ?
18 Having eyes, see ye not ? and having ears, hear
ye not ? and do ye not remember,
19 'When I brake the five loaves among five
thousand, how many baskets full of fragments took
ye up ? They say unto him, Twelve.
20 And k when the seven among four thousand,
how many baskets full of fragments took ye up ?
And they said, Seven.
21 And he said unto them, How is it that
1 ye do not understand ?
22 If And he cometh to Bethsaida ; and they bring
a blind man unto him, and besought him to touch
him.
23 And he took the blind man by the hand,
and led him out of the town ; and when m he
had spit on his eyes, and put his hands upon him,
he asked him if he saw aught.
e Matt. 16. 5. 1 Matt. 16. 6. Luke 12. 1.—
52. ' Matt. 14. 20. Ch. 6. 43. Luke 9. 17
37. Ver. 8. ' Ch. 6. 52. Ver. 17
e Matt. 16. 7.-
John 6. 13.
n> Ch. 7. 33.
-» Ch. 6.
Matt. 15
Verse 22. Tliey bring a blind man unto him] Christ went
about to do good ; and wherever he came, he found some
good to be done : and so should we, if we had a proper mea-
sure of the same zeal and love for the welfare of the bodies
and souls of men.
Verse 23. And he took the blind man by the hand] Giving
him a proof of his readiness to help him, and thus preparing
him for the cure which he was about to work.
Led him out of the town] Thus showing the inhabitants,
that he considered them unworthy of having another miracle
wrought among them. He had already deeply deplored their
ingratitude and obstinacy : see on Matt. xi. 21. When a people
The blind man completely healed.
CHAP. VIII.
Christ foretells his sufferings.
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see men as trees, walking.
25 After that he put his hands again
upon his eyes, and made him look up : and he
was restored, and saw every man clearly.
26 And he sent him away to his house, saying,
Neither go into the town, a nor tell it to any in
the town.
27 II b And Jesus went out, and his disciples,
into the town of Cesarea Philippi: and by the
way he asked his disciples, saying unto them,
Whom do men say that I am ?
28 And they answered, c John the Baptist:
but some say, Elias; and others, One of the
prophets.
29 And he saith unto them, But whom say ye
» Matt. 8. 4. Ch. 5. 43. b Matt. 16. 13. Luke 9. 18. c Matt. 14. 2.
do not make a proper improvement of the light and grace
which they receive from God, their candlestick is removed,
even the visible church becomes there extinct ; and the candle
is put out — no more means of spiritual illumination are afforded
to the unfaithful inhabitants : Rev. ii. 5.
When he had spit on his eyes] There is a similar transaction
to this mentioned by John, chap. ix. 6. It is likely this was
done merely to separate the eyelids ; as in certain cases of
blindness, they are found always gummed together. It re-
quired a miracle to restore the sight, and this was done in con-
sequence of Christ having laid his hands upon the blind man :
-it required no miracle to separate the eyelids, and therefore
natural means only were employed — this was done by rubbing
them with spittle ; but whether by Christ or by the blind man,
is not absolutely certain. See on chap. vii. 33. It has always
been evident, that false miracles have been wrought without
reason or necessity, and without any obvious advantage; and
they have thereby been detected : on the contrary, true mira-
cles have always vindicated themselves by their obvious utility
and importance ; nothing ever being effected by them that
could be performed by natural means.
If he saw aught.] Et, if, is wanting in the Syriac, all the
Persic and Arabic, and in the JEthiopic ; and rt ptewus ■, dost
thou see any thing? is the reading of CD. Coptic, JEthiopic,
all the Arabic and Persic.
Verse 24. J see men as trees, walking.] His sight was so
imperfect, that he could not distinguish between men and trees,
only by the motion of the former.
Verse 25. And saw every masti clearly.] But instead of
that I am? and Peter answereth and Vp§*"
saith unto him, d Thou art the Christ. A":°'^mp
CCI. 4.
30 e And he charged them that they
should tell no man of him.
31 H And fhe began to teach them, that the
Son of man must suffer many things, and be re-
jected of the elders, and of the chief priests, and
scribes, and be killed, and after three days rise
again.
32 And he spake that saying openly. And
Peter took him, and began to rebuke him.
33 But when he had turned about and looked
on his disciples, he rebuked Peter, saying, Get
thee behind me, Satan : for thou savourest not
the things that be of God, but the things that be
of men.
d Matt. 16. 6. Job a 6. 69. & II. 27. e Matt. 16. 20.-
17. 22. Luke 9. 22.
-f Matt. 16. 21. &
tMFMTxs, all men, several excellent MS3. and the principal
Versions, have curxtTo,, all things, every object ; for the view
he had of them before was indistinct and confused. Our Lord
could have restored this man to sight in a moment, but he
chose to do it in the way mentioned in the text, to show that
he is sovereign of his own graces ; and to point out, that how-
ever insignificant means may appear in themselves, they are
divinely efficacious when he chooses to work by th'em ; and
that however small the first manifestations of mercy may be,
(hey are nevertheless the beginnings of the fulness of the
blessings of the Gospel of peace. Reader, art thou in this
man's state ? Art thou blind? Then come to Jesus that he
may restore thee. Hast thou a measure of light ? Then pray
that he may lay his hands again on thee, that thou mayest be
enabled to read thy title clear, to the heavenly inheritance.
Verse 26. He sent him away to his house] So it appears
that this person did not belong to Bethsaida, for in going to
his house, he was not to enter into the village.
This miracle is not mentioned by any other of the evan-
gelists. It affords another proof that Mark did not abridge
Matthew's Gospel.
Verse 27. And Jesus went out, &.c] See on Matt. xvi. 13 — 20.
Verse 29. Thou art the Christ.] Three MSS. and some
Versions add, the Son of the living God.
Verse 32. And he spake that saying] Concerning the certainty
and necessity of his sufferings — openly : with great plainness
w*ff ije-i*, confidence, or emphasis, so that the disciples now be-
gan fully to understand him. This is an additional observation
of St, Mark. For Peter's reproof, see on Matt. xvi. 22. &c.
S S
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Christians must take up their cross.
34 IT And when he had called the
people unto him with his disciples also,
he said unto them, a Whosoever will
come after me, let him deny himself, and take up
his cross, and follow me.
35 For b whosoever will save his life shall lose
it; but whosoever shall lose his life for my sake
and the Gospel's, the same shall save it.
3G For what shall it profit a man if he shall
ST. MARK. We must not deny Christ.
gain the whole world, and lose his own
soul ?
» Matt. 10. 38. & 16. 24. Luke 9. 23. & 14. 27. b John 12. 25.
Verse 34. ' Whosoever will come after me] It seems that
Christ formed, on the proselytism of the Jews, the principal
qualities which he required in the proselytes of his covenant.
The first condition of proselytism among the Jews was, that
he that came to embrace their religion, should come volun-
tarily, and that neither force nor influence should be employed
in this business. This is also the first condition required by
Jesus Christ, and which he considers as the foundation of all
the rest ; — if a man be willing to come after me.
The second condition required in the Jewish proselyte was,
that he should perfectly renounce all his prejudices, his errors,
his idolatry, and every thing that concerned his false religion ;
and that he should entirely separate himself from his most in-
timate friends and acquaintances. It was on this ground that
the Jews called proselytism a new birth; and proselytes new-
born, and new men, and our Lord requires men to be born
again, not only of water, but by the Holy Ghost. See John
iii. 5. All this our Lord includes in this word, Let him re-
nounce himself. To this the following scriptures refer ; Matt.
s. 33. John iii. 3 and 5. 2 Cor. v. 17.
The third condition on which a person was admitted into
the Jewish church as a proselyte, was, that he should submit
to the yoke of the Jewish law, and bear patiently the inconve-
niences and sufferings with which a profession of the Mosaic
religion might be accompanied. Christ requires the same con-
dition, but instead of the yoke of the law, he brings in his own
doctrine, which he calls his yoke, Matt. xi. 29 : and his cross,
the taking up of which, not only implies a bold profession of
Christ crucified, but also a cheerful submitting to all the suffer-
ings and persecutions to which he might be exposed, and even
to death itself.
The fourth condition was. that they should solemnly engage
lo continue in the Jewish religion, faithful even unto death.
This condition Christ also requires ; and it is comprised in
this word, Let him follow me. See the following verses, and
see on the subject of proselytism, Ruth i. 16, 17.
Verse 35. For whosoever will save his life] On this and
the following verses, see Matt. xvi. 24, &c.
Verse 38. JVfwsoever — shall be ashamed of me] Our Lord
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37 Or what shall a man give in ex-
change for his soul ?
38 c Whosoever therefore d shall be ashamed of
me, and of my words, in this adulterous and sinful
generation ; of him also shall the Son of man be
ashamed, when he cometh in the glory of his
Father with the holy angels.
c Matt. 10. 33. Luke 9. 26. & 12. 9. d See Rom. 1. 16. 2 Tim. 1. 8. & 2. 12,
hints here at one of the principal reasons of the incredulity of
the Jews — they saw nothing in the person of Jesus Christ
which corresponded to the pompous notions which they had
formed of the Messiah.
If Jesus Christ had come into the world as a mighty and opu-
lent man, clothed with earthly glories and honours, he would
have had a multitude of partizans,and most of them hypocrites.
And of my words] This was another subject of offence to
the Jews : the doctrine of the cross must be believed ; a suffer-
ing Messiah must be acknowledged ; and poverty and affliction
must be borne ; and death, perhaps, suffered in consequence
of becoming his disciples.
Oihim, and of his xvords, in this sense, the world is, to this
day, ashamed.
Of him also shall the Son of man be ashamed] As he refused
to acknowledge me before men, so will I refuse to acknowledge
him before God and his angels. Terrible consequence of the
rejection of Christ ! And who can help him whom the only
Saviour eternally disowns 1 Reader ! Lay this subject seri-
ously to heart : and see the notes on Matt. xvi. 24, &c. and at
the end of that chapter.
All the subjects contained in this chapter are very interest-
ing; but particularly, 1. The miraculous feeding of the mul-
titudes, which is a full, unequivocal proof of the supreme
divinity of Jesus Christ : in this miracle he truly appears in
his creative energy, with which he has associated the tenderest
benevolence and humanity. The subject of such a prince must
ever be safe ; the servants of such a master must ever have
kind usage : the follower of such a teacher can never want nor
go astray.
2. The necessity of keeping the doctrine of the Gospel uu-
corrupt is strongly inculcated in the caution to avoid the leaven
of the Pharisees and of Herod : the doctrine of the cross must
not only be observed and held inviolate, but that doctrine must
never be mixed with worldly politics. Time-serving is abomina-
ble in the sight of God : it shows that the person has either no
fixed principle of religion, or that he is not under the influence
of any.
*#
The transfiguration, and oar Lord's
CHAP. IX.
discourse thereon to his disciples.
CHAPTER IX,
The transfiguration of Christ, and the discourse occasioned by it, 1 — 13. He casts out a dumb spirit which his disciples
could not, 14 — 29. He foretells his death, 30 — 32. The disciples dispute about supremacy, and Christ corrects
them, 33 — 37. Of the persons who cast out demons in Chrises name, but did not follow him, 38 — 40. Ever>j
kind office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, 41.
42. The necessity of mortification and self-denial^ 43 — 48. Of the salting of sacrifices, 49, and the necessity of
having union among the disciples of Christ, 50.
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AND he said unto them, a Verily
I say unto you. That there be
some of them that stand here, which
shall not taste of death till they have seen b the
kingdom of God come with power.
2 H c And after six days Jesus taketh with him
Peter, aad James, and John, and leadeth them up
into a high mountain apart by themselves : and he
was transfigured before them.
3 And his raiment became shining, exceeding
1 white as snow ; so as no fuller on earth can
white them.
4 And there appeared unto them Elias with Mo-
ses ; and they were talking with Jesus.
5 And Peter answered and said to Jesus, Mas-
ter, it is good for us to be here : and let us make
three tabernacles ; one for thee, and one for Moses,
and one for Elias.
6 For he wist not what to say; for they were
sore afraid.
7 And there was a cloud that overshadowed
them : and a voice came out of the cloud, •say-
s' Matt. 16. 28. Luke 9. 27. " Matt. 24. 30. & 25. 31. Luke 22. 18.
f Matt. 17. 1. Luke 9. 28. d Dan. 7. 9. Matt. 28. 3. e Matt. 17. 9.
NOTES ON CHAP. IX.
Verse 1. There be some] This verse properly belongs to
ihe preceding chapter, and to the preceding discourse. It
is in this connexion in Matt. xvi. 27, 28. See the notes
there.
Verse 2. And. after six day* Jesus taketh with him Peter, <$-c.]
For a full account of the nature and design of the transfigura-
tion, see on Matt. xvii. 1, &c.
A high- mountain] I have conjectured, Matt. xvii. 1. that
this was one of the mountains of Galilee, some say Herman,
some Tabor; but Dr. Lighlfoot thinks a mountain near Cesa-
rea Philippi to be more likely.
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ing, This is my beloved Son : hear
him.
8 And suddenly, when they had
looked round about, they saw no man any more,
save Jesus only with themselves.
9 e And as they came down from the mountain,
he charged them that they should tell no man
what things they had seen, till the Son of man
were risen from the dead. .
10 And they kept that saying with themselves,
questioning one with another what the rising from
the dead should mean.
11 IT And they asked him, saying, Why say the
scribes f that Elias must first come?
12 And he answered and told them, Elias
verily cometh first, and restoreth all things:
and g how it is written of the Son of man, that
he must suffer many things, and b be set at
nought.
13 But 1 say unto you, That j Elias is indeed
come, and they have done unto him whatsoever
they listed, as it is written of him.
f Mai 4. 5. Matt. 1 7. 10.
h Luke 23. 11. Phil. 2. 7.—
t Ps. 22. 6. Isai. 53. 2, &c. Dan. 9. 2G
-> Matt. 11. 14. & 17. 12. Luke 1. 17.
Was transfigured] Four good MSS. and Origen add here,
and while they were praying he was transfigured ; but this
appears to be added from Luke ix. 29.
Verse 10. And they kept that saying] This verse is wanting
in two MSS. and one of the Itala.
What the risitig from the dead should ?nean.] Orctv iy.tix.pm
«v«s-»T When he should arise from the dead, is the reading of D.
six others, Syriac, all the Persic, Vulgate, alPthe Itala, and Je-
rom. Griesbach approves of it.
There is nothing that answers to this verse either in Mat-
thew or Luke
Verse 12. And how it is written] Rather, as also it is written,
S a. 2.
He cures a man possessed with a spirit ST. MARK.
14 IF a And when he came to his
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An. oifmp. disciples, he saw a great multitude
-■■■■ -' — about them, and the scribes question-
ins: with them.
15 And straightway all the people, when they
beheld him, were greatly amazed, and running to
him saluted him.
16 And he asked the scribes, What question ye
b with them ?
17 And c one of the multitude answered and said,
Master, I have brought unto thee my son, which
hath a dumb spirit;
IB And wheresoever he taketh him, he d tear-
eth him: and he foameth, and gnasheth with his
teeth, and pineth away: and I spake to thy disci-
ples that they should cast him out ; and they could
not.
19 He answereth him, and saith, O faith-
less generation, how long shall I be with you?
how long shall I suffer you ? bring him unto
me.
20 And they brought him unto him: and
a Matt. 17. 14. Luke 9. 37. b Or, among yourselves ?-
Luke 9. 33. <i Or, dasheth him.
-« Matt. 17. 14.
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which rendered him deaf and dumb.
e when he saw him, straightway the
spirit tare him; and he fell on the
ground and wallowed, foaming.
21 And he asked his father, How long is it
ago since this came unto him ? And he said, Of a
child.
22 And ofttimes it hath cast him into the fire,
and into the waters, to destroy him : but if thou
canst do any thing, have compassion on us, and
help us.
23 Jesus said unto him, f If thou canst
believe, all things are possible to him that be-
lieveth.
24 And straightway the father of the child cried
out, and said with tears, Lord, I believe ; help thou
mine unbelief.
25 When Jesus saw that the people came run-
ning together, he rebuked the foul spirit, saying
unto him, Thou dumb and deaf spirit, I charge
thee, come out of him, and enter no more into
him.
26 And the spirit cried, and rent him sore, and
Instead of *«' t»s, and how it is written, T read xxSas, as
also it is written of the Son of man, &c. This reading is
supported by AKM. seventeen others, the latter Syriac in the
margin, Slavonic, and Armenian. Some think the propriety
of adopting this reading is self-evident.
Verse 15. Were greatly amazed] Probably, because he came
so unexpectedly ; but the cause of this amazement is not very
evident.
Verse 17. A dumb spirit] That is, a demon who afflicted
those in whom it dwelt, with an incapacity of speaking. The i
spirit itself could not be either deaf or dumb. These are ac-
cidents that belong only to organized animate bodies.
See this case explained, Matt, xvii 14, &c.
Verse 18. Pineth away] By these continual torments ; so
he was not only deaf and dumb, but sorely tortured besides.
Verse 20. When he saw him — the spirit tare him; and he fell
on the ground, &c.] When this tiemon saw Jesus, he had
great rage, knowing that his time was short; and hence the
extraordinary convulsions mentioned above.
Verse 22. If thou canst do any thing] I have already tried
thy disciples, and find they can do nothing in this case ; but if
thou hast any power, in mercy use it in our behalf.
« Ch. 1. 26. Luke 9. 42.-
-f Matt. 17. 20.
John 11.40.
Ch. II. 23. Luke 17. 6.
Verse 23. If thou canst believe] This was an answer to
the inquiry above, /can furnish a sufficiency of power, if
thou canst but bring faith to receive it. Why are not our souls
completely healed .' Why is not every demon cast out? Why
are not pride, self-will, love of the world, lust, anger, peevish-
ness, with all the other bad tempers and dispositions which
constitute the mind of Satan, entirely destroyed ? Alas ! it is
because we do not believe ; Jesus is able; more, Jesus is veil-
ling ; but we are not willing to give up our idols, we give not
credence to his word ; therefore hath sin a being in us, and
dominion over us.
Verse 24. Lord, I believe] The word Lord is omitted by
ABCDL. both the Syriac, both the Arabic, latter Persic, JEthi-
opic, Gothic, and three copies of the Itala. Griesbach leaves
it out; the omission, 1 think, is proper, because it is evident
the man did not know our Lord, and therefore could not be
expected to accost him with a title expressive of that authority,
which he doubted whether he possessed, unless we grant that
he used the word kv% te, after the Roman custom, for sir.
Help thou mine unbelief] That is, assist me against it.
Give me a power to believe.
Verse 25. / charge thee] Considerable emphasis should be
M.e foretells his sufferings His CHAP. IX
a.m. 4022. Came out of him: and he was as one
Accily4ip' dead : msorauch *nat many said, He is
dead.
27 But Jesus took him by the hand, and lifted
him up, and he arose.
28 a And when he was come into the house, his
disciples asked him privately, Why could not we
cast him out?
29 And he said unto them, This kind can
come forth by nothing, but by prayer and
A. M. 40S2
A. D. 28.
An. Olyinp.
CCJ. 4.
fasting.
30 IT And they departed thence, and passed
through Galilee ; and he would not that any man
should know it.
31 b For he taught his disciples, and said unto
them, The Son of man is delivered into the hands
of men, and they shall kill him ; and after that he is
killed, he shall rise the third day.
32 But they understood not that saying, and
were afraid to ask him.
a Matt. 17. 19,
-"Matt. 17. 22. Luke 9. 44.-
. & 22. 24.
-c Matt. 18. 1. Luke 9. 46.
laid on the pronoun : — thou didst resist the command of
my disciples, now I command thee to come out. If this had been
only a natural disease, for instance the epilepsy, as some have
argued, could our Lord have addressed it, with any propriety,
as he has done here ; Thou deaf and dumb spirit, come out of
him, and enter no more into him! Is the doctrine of demoni-
acal influence false ? If so, Jesus took the most direct method
to perpetuate the belief of that falsity, by accommodating
himself so completely to the deceived vulgar. But this was
impossible, therefore the doctrine of demoniacal influence is
a true doctrine, otherwise Christ would never have given it
the least countenance or support.
Verse 29. Prayer and fasting] See on Matt. xvii. 21.
This demon may be considered as an emblem of deeply
rooted vices, and inveterate habits, over which the conquest is
not generally obtained, but through extraordinary humilia-
tions.
This case is related by both Matthew and Luke, but it is
greatly amplified in Mark's account, and many new circum-
stauces related. Another proof that Mark did not abridge
Matthew.
Verse 30. They-^passed through Galilee] See on Matt. xvii.
?2— 27.
Verse 32. But they understood not] This whole verse is
wanting in two MSS. in the first edition of Erasmus, and in
disciples contend about precedency
33 H c And he came to Capernaum:
and being in the house, he asked them,
What was it that ye disputed among
yourselves by the way ?
34 But they held their peace : for by the way
thay had disputed among themselves, who should be
the greatest.
35 And he sat down and called the twelve,
and saith unto them ; d If any man desire to be
first, the same shall be last of all, and servant of
all.
36 And e he took a child, and set him in the midst
of them : and when he had taken them in his arms,
he said unto them,
37 Whosoever shall receive one of such chil-
dren in my name, receiveth me : and f whosoever
shall receive me, receiveth not me, but him that
sent me.
38 % * And John answered him, saying, Mas-
ter, we saw one casting out devils in thy name,
a Matt. 20. 26, 27. Ch. 10. 43.— e Matt. 18. 2. Ch. 10. 16.—
Luke 9. 48. g Numb. 11. 28. Luke 9. 49.
-f Matt. 10. 40.
that of Aldus. Mill approves of the omission. It does not
appear likely, from Matthew's account, that three of the
disciples, Peter, James, and John, could be ignorant of the
reasons of Christ's death and resurrection, after the transfigu-
ration : on the contrary, from the circumstances there related,
it is very probable, that from that time they must have had
at least a general understanding of this important subject :
but the other nine might have been ignorant of this matter,
who were not present at the transfiguration ; and probably it
is of these that the evangelist speaks here. See the observa-
tions on the transfiguration, Matt. xvii. 9, &c. and xviii. 1.
Verse 33. And being in the house] That is, Peter's house,
where he ordinarily lodged. This has been often observed
before.
Verse 34. Who should be the greatest.] See on Matt, xviii.
1—5.
Verse 38. We saw one casting out devils in thy name] It
can scarcely be supposed, that a man, who knew nothing of
Christ, or who was only a common exorcist, could be able to
work a miracle in Christ's name : we may therefore safely
imagine, that this was either one of John the Baptist's dis-
ciples, who, at his master's command, had believed in Jesus,
or one of the seventy, whom Christ had sent out, Luke x.
1 — 7. who, after he had fulfilled his commission, had retired
from accompanying the other disciples ; but as he still held
JTie man who cast out devils in Christ* s
A. M. 4032.
A. D. 28.
An. Olymp.
CCX. 4.
ST. MARK.
and he follovveth not us : and we for-
bade him, because he followeth not us.
39 But Jesus said, Forbid him not :
name, hut did not follow him-
3 for there is no man which shall do a miracle in my
name, that can lightly speak evil of me.
40 For bhe that is not against us, is on our
part.
41 c For whosoever shall give you a cup of
water to drink in my name, because ye belong to
Christ, verily I say unto you, he shall not lose his
reward.
42 c And whosoever shall offend one of these
1 Cor. 12. 3. b See Matt. 12. 30. c Matt. 10. 42.-
Luke 17. 1.
-<> Matt. 18. 6.
last his faith in Christ, and walked in good conscience, the
influence of his Master still continued with him, so that he
could cast out demons as well as the other disciples.
He followeth not us} This first clause is omitted by BCL.
three others, Syriac, Armenian, Persic, Coptic, and one of
the Itala. Some of the MSS. and Versions leave out the
first, some the second clause : only one of them is necessary.
Griesbach leaves out the first.
We forbade him] I do not see that we have any right to attri-
bute any other motive, to John than that which he himself owns
— because he followed not us — because he did not attach himself
constantly to thee as we do, we thought he could not be in a
proper spirit.
Verse 39. Forbid him not] If you meet him again, let him
go on quietly in the work in which God owns him. If he
were not of God, the demons would not be subject to him,
and his work could not prosper^ A spirit of bigotry has little
countenance from these passages. There are some who are
so outrageously wedded to their own creed and religious sys-
tem, that they would rather let sinners perish, than suffer
those who differ from them to become the instruments of their
salvation. Even the good that is done they either deny or
suspect, because the person does not follow them. This also
is vanity and an evil disease.
Verse 40. He that is not against us, is on' our part] Or
rather, Whosoever is not against you, is for you. Instead of
y,,u,at, us, I would read v^ai, you, on the authority of ADS
HV. upwards of forty others, Syriac, Armenian, Persic,
Coptic, JEthiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and
Opt. This reading is more consistent with the context— He
followed not us, — well, he is not against you ; and he who is
not against you in such a work, may be fairly presumed to be
®n your side.
There is a parallel case to this mentioned in Numb. xi.
?6— 29. which, for the elucidation of this passage, I will
little ones that believe in me, it is better A:IVI;4232
tor him that a millstone were hanged An- °b">p-
about his neck, and he were cast into —
the sea.
43 e And if thy hand f offend thee, cut it off: it is
better for thee to enter into life maimed, than hav-
ing two hands to go into hell, into the fire that
never shall be quenched :
44 g Where their worm dieth not, and the fire is
not quenched.
45 And if thy foot offend thee, cut it off: it is
better for thee to enter halt into life, than having
e Deut. 13. 6.
Matt. 5. 29. & 18. 8. 'Or, cause thee to offend; and so Ver.
45,47. Slsai. 66.24. Jude 16, 17.
transcribe. " The Spirit rested upon Eldad and Medad, and
they prophesied in the camp. And there ran a young man,
and told Moses, and said, Eldad and Medad do prophesy in
the camp. And Joshua — the servant of Moses — said, My
lord Moses, forbid them. And Moses said unto him, Enviest
thou for my sake ? Would God that all the Lord's people
were prophets, and that the Lord would put his Spirit upon
them." The reader will easily observe, that Joshua and John
were of the same bigoted spirit ; and that Jesus and Moses
acted from the spirit of candour and benevolence. See the
notes on Numb. xi. 25 — 29.
Verse 41. A cup of water to drink] See the notes on Matt.
x. 42. xviii. 6—8.
Verse 43. The fire that never shall be quenched] That is, the
inextinguishable fire. This clause is wanting in L. three others,
the Syriac, and latter Persic. Some eminent critics suppose,
it to be a spurious reading; but the authorities which are for
it, are by no means counterbalanced by those which are against
it. The same clause in ver. 45.- is omitted in BCL. seven
others, Syriac, latter Persic, Coptic, and one Itala. Eternal
fire is the expression of Matthew.
Verse 44. Where their worm dieth not] The bitter reflection;,
" / might have avoided si?i, but I did not; I might have been
saved, but I would not," must be equal to ten thousand tor-
mentors. What intolerable anguish must this produce in , a
damned soul !
Their worm. It seems every one has his worm, his peculiar
remorse for the evils he did, and for the grace he rejected ;
while the fire, the state of excruciating torment, is common to
all. Reader ! may the living God save thee from this worm,
and from this fire ! Amen.
The fire is not quenched] The state of punishment is con-
tinual; there is no respite, alleviation, nor end!
Verse 43 — 48. Thy hand — -foot — eye — cause thee to offend]
See the notes on Matt. v. 29, 30.
A. M. 4032.
A. D. *8.
A«. Olymp.
ccr. 4.
The awful nature of the
two feet to be cast into hell, into the
fire that never shall be quenched j
46 Where their worm dieth not, and
the fire is not quenched. .
47 And if thine eye a offend thee, pluck it
out : it is better for thee to enter into the kingdom
of God with one eye, than having two eyes to be
cast into hell fire :
* Or, cause thee to offend.-
-b Lev. 2. 13. Ezek. 43. 24.-
Luke 14. 34.
-c Matt. 5. 13.
Verse 49. For every one shall be salted wiihfire] Every one
of those who shall live and die io sin ; but there is great diffi-
culty in this verse. The Codes Bezse, and some other MSS.
have omitted the first clause ; and several MSS. keep thejirst,
and omit the last clause — and every sacrifice shall be salted with
salt. There appears te be au allusion to Isa. Ivi. 24. It is ge-
nerally supposed that our Lord means, that as salt preserves the
flesh with which it is connected, from corruption ; so this ever-
lasting fire, ro nvg to eta-Ss^ov, this inconsumable fire, will have
the property not only of assimilating all things cast into it to
its own nature; but of making them inconsumable like itself.
Scaliger supposes, that instead of 7r»t-irvgt, vara irvgtx, every
sacrifice (of flour) should be read, "Every sacrifice (of flour)
shall be salted, and every burnt-offering shall be salted."
This, I fear, is taking the text by storm. Some take the
whole in a good sense, as referring to the influence of the
Spirit of God in the hearts of believers, which shall answer
the same end to the soul in preserving it from the contagion
that is in the world, as salt did in the sacrifices offered to God
to preserve them from putrefaction. Old Tr'app's note on the
place pleases me as much as any I have seen : " The Spirit,
as salt, must dry up those bad humours in us, which breed
the never-dying worm ; and, as fire, must waste our cor-
ruption, which else will carry us on to the unquenchable
fire." Perhaps the whole is an allusion to the purification of
vessels, and especially such metallic vessels as were employed
in the service of the sanctuary. Probably the following may
be considered as a parallel text : Every thing that may abide the
fire, ye shall make go through the fire, and it shall be clean :
and all that abideth not the fire, ye shall make go through the
A. M. 4032.
A. D. 28.
An. Olymp.
CCI. 4.
CHAP. X. punishment of the damned
48 Where their worm dieth not, and
the fire is not quenched.
49 For every one shall be salted
with fire, b and every sacrifice shall be salted
with salt.
50 c Salt is good : but if the salt have lost his
saltness, wherewith will ye season it? u Have salt
in yourselves, and e have peace one with another.
Epb. 4. 29. Col. 4. 6. e Rom. 12. 18. & 14. 19. 2 Cor. 13. II.
Heb. 12. 14.
water, Numb. xxxi. 23. Ye, disciples, are the Lord's sacri-
fice : ye shall go through much tribulation, in order to enter
into my kingdom : but ye are salted, ye are influenced by
the Spirit of God, and are immortal till your work is done ;
and should ye be offered up, martyred, this shall be a means
of establishing more fully the glad tidings of the kingdom :
and this spirit shall preserve all who believe on me from the
corruption of sin, and from eternal perdition. That converts
to God are represented as his offering, see Isai. Ivi. 20, the
very place which our Lord appears to have here in view.
If this passage be taken according to the common meaning,
it is awful indeed ! Here may be seen the greatness, multi-
plicity, and eternity, of the pains of the damned. They suffer
without being able to die ; they are burned without being-
consumed ; they are sacrificed without being sanctified ; are
salted with the fire of hell, as eternal victims of the Divine
justice. We must of necessity be sacrificed to God, after one
way or other, in eternity ; and we have now the choice either
of the unquenchable fire of his justice, or of the everlasting
flame of his love. Quesnel.
Verse 50. If the salt have lost his saltness] See on Matt. v. 13.
Have salt in yourselves] See that ye have at all times the
preserving principle of divine grace in your hearts, and give
that proof of it which will satisfy your own minds, and con-
vince or silence the world : live in brotherly kindness and
peace with each other: thus shall all men see that you are free
from ambition, (see ver. 34.) and that you are my disciples
indeed. That it is possible for the salt to lose its savour, and
ji yet retain its appearance, in the most perfect manner, see
j! proved in the note on Matt. v. 13.
CHAPTER X.
The Pharisees question our Lord concerning divorce, 1 — 12. Little children are brought to him, 13 — 16. The
person who inquired how lie might inherit eternal life, 17 — 22„ How difficult u is for a rich man to be saved, 23—
27. What they shall receive who have left all for Christ and his Gospel, 28—31. He foretells his death, 32 34.
James and John desire places of pre-eminence, 35—41. Christ shows them the necessity of humility, 42 — 45. Blind
Bartimeus healed, 46 — 52.
The question about divorce.
A. D. 29.
An. Glymp.
ecu. 1.
A ND a he arose from thence, and
f\ eometh into the coasts of Judea
by the farther side of Jos dan : and the
people resort unto him again; and, as he was
wont, he taught them again.
2 H b And the Pharisees came to him, and asked
him, Is it lawful for a man to put away his wife ?
tempting him.
3 And he answered and said unto them, What
did Moses command you ?
4 And they said, c Moses suffered to write a
bill of divorcement, and to put her away.
5 And Jesus answered and said unto them,
For the hardness of your heart he wrote you this
precept.
6 But from the beginning of the creation a God
made them male and female.
7 e For this cause shall a man leave his father and
mother, and cleave to his wife ;
8 And they twain shall be one flesh : so then
they are no more twain, but one flesh.
a Matt.
19.
1.
John
1ft
4ft
&
11.
7.
_b
Matt
19.
3.-
C
Dent. 24
ti
Matt. 5. 81. &
19
7. —
_d
Gen
1
27
& 5.
2.
e
Gen
2.
24.
1 Cor. 6.
10.
Ephes. 5.
31.
NOTES ON CHAP. S.
Verse 1. He arose] Kaxeifov avarou; may be translated, he
departed thence. The verb «v<r^< has this sense in some of
the purest Greek writers. See Kypke. Many transactions took
place between those mentioned in the preceding chapter, and
these that follow, which are omitted by Matthew and Mark ;
but they are related both by Luke and John. See Lightfoot,
and Bishop Nezvcome.
Verse 2. Is it lawful for a man to put away his wife ?] See
this question about divorce, largely explained on Matt. xix.
3—12.
Verse 12. Jlnd if a woman shall put away her husband]
From this it appears, that in some cases, the wife assumed
the very same right of divorcing her husband, that the hus-
band had of divorcing his wife; and yet this is not recorded
any where in the Jewish laws, as far as I can find, that the
woman had such a right. Indeed were the law which gives
the permission all on one side, it would be unjust and oppress-
ive ; but where it is equally balanced, the right being the same
©n each side, it must serve as a mutual check, and prevent those
evils it is intended to cure. Among the Jews there are several
instances of the women having taken other men, even during
the life of their own husbands. Nor do we find any law by which
A. M. 4033.
A. D. 29.
An. Oljmp.
CCIl. 1.
ST. MARK. Little children are brought to Christ.
9 What therefore God hath joined
together, let not man put asunder.
10 And in the house his disciples
asked him agam of the same mutter.
1 1 And he saith urto them, f Whosoever shall
put away his wife, and marry another, committeth
adultery against her.
12 And if a woman shall put away her hus-
band, and be married to another, she committeth
adultery.
13 H s And they brought young children to
him that he should touch them : and his dis-
ciples rebuked those that brought them.
14 But when Jesus saw it, he was much dis-
pleased, and said unto them, Suffer the little
children to come unto me, and forbid them
not: for h of such is the kingdom of God.
15 Verily I say unto you, i Whosoever shall
not receive the kingdom of God as a little child,
he shall not enter therein.
16 And he took them up in his arms, put
f Matt. 5. 32. & 19. 9. Luke 16. 18. Rom. 7. 3. 1 Cor. 7. 10, 11.
6 Matt. 19. 13. Luke 18. 15. " 1 Cor. 14. 20. 1 Pet. 2. 2. i Matt.
18. 3.
they were punished. Divorce never should be permitted but
on this ground, " The parties are miserable together, and they
are both perfectly willing to be separated.'' TheD, if every
thing else be proper, let them go different ways, that they
may not ruin both themselves and their hapless ofispring.
Verse 13. And they brought young children] See on Matt.
xix. 13—15.
Verse 16. And he took them up in his ai-ms] One of the
Itala reads in sinu suo — " in his bosom." Jesus Christ loves
little children ; and they are objects of his most peculiar care.
Who can account for their continual preservation and support
while exposed to so many dangers, but on the ground of a
peculiar and extraordinary providence ?
And blessed them.] Then, though little children, they were
capable of receiving Christ's blessing. If Christ embraced
them, why should not his church embrace them? Why not
dedicate them to God by baptism? whether that be per-
formed by sprinkling, washing, or immersion ; for we need
not to dispute about the mode : on this point let every one
be fully persuaded in his own mind. I confess it appears to me
grossly heathenish and barbarous, to see parents who profess to
believe in that Christ who loves children, and among them those
whose creed does not prevent them from usinginfant baptism, de-
A. M. 4033
A. D. 29.
An. Olymp.
CCII. 1.
Worldly possessions a great
his hands upon them, and blessed
them.
17 1[ a And when he was gone forth
into the way, there came one running, and kneeled
to him, and asked him, Good Master, what shall I
do that I may inherit eternal life ?
18 And Jesus said unto him, why callest thou
me good ? there is none good but one, that is,
God.
19 Thou knowest the commandments, b Do not
commit adultery, Do not kill, Do not steal, Do
not bear false witness, Defraud not, Honour thy
father and mother.
20 And he answered and said unto him,
Master, all these have I observed from my
youth.
21 Then Jesus beholding him, loved him, and
said unto him, one thing thou Iackest : go thy
way, sell whatsoever thou hast, and give to the
poor, and thou shalt have c treasure in heaven :
and come, take up the cross, and follow me.
22 And he was sad at that saving, and went
away grieved : for he had great possessions.
23 If d And Jesus looked round about, and
saith unto his disciples, How hardly shall they
CHAP. X.
hinderance to salvation.
lMatt 19. 16. Luke 18. 18 b Exod. 20. 14. Rom. 13. 9.
20. & 19. 21. Luke 12. 33. & 16. 9. <* Matt. 19. 23.
' Matt. 6. 19,
Luke 18. 24.
priving their children of an ordinance by which no soul can
prove that they cannot be profited ; and through an unaccount-
able bigotry or carelessness withhold from them the privilege
of even a nominal dedication to God ; and vet these very per-
sons are ready enough to fly for a minister to baptize their
child when they suppose it to be at the point of death! It
would be no crime to pray, that such persons should never
have the privilege of hearing my father ! or my mother! from
the lips of their own child. See on Matt. iii. 6. and on Mark
xvi. 16.
Verse 17. There came one running] See the case of this
rich young man largely explained on Matt. xix. 16, &c.
Verse 21. Then Jesus beholding him] Looking earnestly,
ej«,/3As^a5, or affectionately upon him, loved him, because of his
youth, his earnestness, and his sincerity.
One thing thou Iackest] What was that ? A heart disen-
gaged fronf the world, and a complete renunciation of it and
its concerns ; that he might become a proper and successful
labourer in the Lord's vineyard. See Matt. xix. 21. To say
A. M. 4033.
A. D. 29.
An. Oljmp.
ecu. i.
that have riches enter into the kiner-
dom of God !
24 And the disciples were astonished
at his words. But Jesus answereth again, and
saith unto them, Children, how hard is it for
them e that trust in riches to enter into the
kingdom of God.
25 It is easier for a camel to go through the
eye of a needle, than for a rich man to enter into
the kingdom of God.
26 And they were astonished out of measure,
saying among themselves, Who then can be
saved ?
27 And Jesus looking upon them saith, With
men it is impossible, but not with God : for f with
God all things are possible.
28 H s Then Peter began to say unto him, Lo,
we have left all, and have followed thee.
29 And Jesus answered and said, Verily I say
unto you, There is no man that hath left house,
or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my sake, and the
Gospel's ;
30 h But he shall receive an hundredfold now
in this time, houses, and brethren, and sisters,
e Job 31. 24. Ps. 52 7. &62. 10. 1 Tim. 6. 17. f Jer. 32. 17. Matt 19. 26.
Luke 1.37. 8 Matt. 19. 27. Luke 18. 28. h 2 Chron. 25. 9. Luke 18. 30.
that it was something else he lacked, when Christ explains
here his own meaning, is to be wise above what is written.
Verse 22. And he was sad at that saying] This young man
had perhaps been a saint, and an eminent apostle, had he been
poor ! From this, and a multitude of other cases, we may
learn, that it is oftentimes a misfortune to be rich — but who is
aware of this ? and who believes it ?
Verse 29. And the Gospel's] Read, for the sake of the Gos-
pel. 1 have with Griesbach adopted atx.a,for the sake, on the
authority of BCDEGHKMS. V. sixty others, and almost all
the Versions.
Verse 30. In this time] Ev ra x.xigt» rovra, in this very time.
Though Jews and Gentiles have conspired together to destroy
both me and you ; my providence shall so work that nothing
shall be lacking, while any thing is necessary.
And fathers. This is added by K. upwards of sixty others,
JEthiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in
one of my own MSS. of the Vulgate.
Some have been greatly embarrassed to find out the literal
T t
A. M. 4033.
A. D. 29.
An. Olyrap.
CCII. 1.
Christ foretells his death. ST. MARK
and mothers, and children, and lands, bed
with persecutions : and in the world
to come eternal life.
31 a But many that are first shall be last; and
the last first.
32 IT b And they were in the way going up to
Jerusalem ; and Jesus went before them : and
they were amazed ; and as they followed, they
were afraid. e And he took again the twelve, and
began to tell them what things should happen
unto him,
33 Saying, Behold, we go up to Jerusalem;
and the Son of man shall be delivered unto the
chief priests, and unto the scribes ; and they shall
condemn him to death, and shall deliver him to
the Gentiles :
34 And they shall mock him, and shall
scourge him, and shall spit upon him, and
shall kill him: and the third day he shall rise
again.
35 IT d And James and John, the sons of Ze-
A. M. 4033.
A. D 29.
An. Olymp.
ecu. i.
ye
* Matt. 19. 30. & 20. 16. Luke 13.
<=Ch. 8.31. &9. 31.
30. •> Matt. 20. 17.
Luke 9. 22. & 18, 31.
Luke 18. 31.
truth of these promises, and some in flat opposition to the
text have said, they are all to be understood spiritually. But
thus far is plain, that though those who have left all for the
sake of Christ, do find among genuine Christians, spiritual re-
latives, which are as dear to them as fathers, mothers, &c.
yet they have the promise of receiving a hundredfold, often
literally fulfilled : for wherever a Christian travels among
Christians, the shelter of their houses, and the product of their
lands, are at his service as far as they are requisite. Besides,
these words were spoken primarily to the disciples, and
pointed out their itinerant manner of life ; and how, travelling
about from house to house, preaching the Gospel of the grace
of God, they should, among the followers of Christ, be pro-
vided with every thing necessary in all places, as if the whole
were their own. I have often remarked that the genuine
messengers of God in the present day, have, as noted above,
this promise literally fulfilled.
With persecutions] For while you meet with nothing but
kindness from true Christians, you shall be despised, and often
afflicted by those who are enemies to God and goodness— but
for your comfort ye shall have in the world to come, ecimi to
ifXflWia, the corning world (that world which is on its way to
meet you) eternal life.
James and John seek for pre-eminence.
ee, come unto him, saying, Mas-
ter, we would that thou shouldest do
for us whatsoever we shall desire.
36 And he said unto them, What would
that I should do for you ?
37 They said unto him, Grant unto us that we
may sit, one on thy right hand, and the other on
thy left hand, in thy glory.
38 But Jesus said unto them, Ye know not
what ye ask : can ye drink of the cup that I
drink of ? and be baptized with the baptism that
I am baptized with ?
39 And they say unto him, We can. And
Jesus said unto them, Ye shall indeed drink
of the cup that I drink of; and with the bap-
tism that I am baptized withal shall ye be bap-
tized :
40 But to sit on my right hand and on my left
hand, is not mine to give ; but it shall be given to
them for whom it is prepared.
41 e And when the ten heard it, they began
d Matt. 20. 20. e Mitt. 20. 24.
Verse 32. And he took again the twelve] Or thus : For
having again taken the twelve, &.c. I translate ««/ for, which
signification it often bears, see Luke i. 22. John xii 35. and
elsewhere. This gives the reason of the wonder and fear of
the disciples, for he began to tell them on the way what was
to befall him. This sense of xai I find is also noticed by Ro-
senmuller. See on Matt. xx. 17 — 19.
Verse 35. And James and John — come unto him] The re-
quest here mentioned, Matthew says, chap. xx. 20. was made
by Salome their mother : the two places may be easily recon-
ciled thus. The mother introduced them, and made the re-
quest as if from herself; Jesus knowing whence it had come,
immediately addressed himself to James and John, who were
standing by ; and the mother is no farther concerned in the
business. See the note on Matt. xx. 20.
Verse 37. In thy glory.] In the kingdom of thy glory — three
MSS. Which kingdom they expected to be established on earth.
Verse 38. And be baptized] or be baptized. Instead of kxi
and, v or, is the reading of BCDL. five others, Coptic^ Arme-
nian, latter Syriac in the margin, Vulgate, all the Ilala, and
Origen. See the note on Matt. xx. 22.
Verse 40. Is not mine to give] See on Matt. xx. 23.
Verse 41. When the ten heard it] See Matt. xx. 24 — 28.
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An. Olyrap.
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Who is chief among the disciples of CHAP. X
to be much displeased with James and
John.
42 But Jesus called them to him,
and saith unto them, a Ye know that they which
* are accounted to rule over the Gentiles, ex-
ercise lordship over them ; and their great ones
exercise authority upon them.
43 c But so shall it not be among you: but
whosoever will be great among you, shall be
your minister:
44 And whosoever of you will be the chief-
est, shall be servant of all.
45 For even d the Son of man came not to
be ministered unto, but to minister, and e to
give his life a ransom for many.
46 H f And they came to Jericho : and as he
* Luke 22. 25.-
-o Or, think good. <= Matt. 20. 26, 28. Ch. 9. 35. Luke
9. 48.
Verse 46. Blind Baftimeus] 13 bar, in Syriac signifies son,
It appears that he was thus named because Timeus, Talmeus,
or Talmai, was the name of his father, and thus the son
would be called Bar-talmeus, or Bartholomew. Some suppose
vi»$ T/ftaisu, the son of Timeus, to be an interpolation. Barti-
meus the son of Timens, e rvQMq, the blind man. It was
because he was the most remarkable, that this evangelist men
tions him by name, as a person probably well known in those
parts.
Verse 50. And he, casting away his garment] He cast off
his outward covering, a blanket, or something of the kind,
which kept him from the inclemency of the weather ; that
he might have nothing to hinder him from getting speedily to
Christ. If every penitent were as ready to throw aside
his self-righteousness, and sinful incumbrances, as this blind man
was to throw aside his garment, we should have fewer delays
in conversions than we now have : and all that have been
convinced of sin would have been brought to the know-
ledge of the truth. The reader will at least pardon the
introduction of the following anecdote, which may appear
to some as illustrative of the doctrine grounded on this
text.
A great revival of religion took place in some of the Ame-
rican States, about the year 1773, by the instrumentality of
some itinerant preachers sent from England. Many, both
whites and blacks, were brought to an acquaintance with God,
who bought them. Two of these, a white man and a negro,
meeting together, began to speak concerning the goodness of
God to their souls (a custom which has ever been common
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Christ. The case of Bartimeus
went out of ' Jericho with his disciples
and a great number of people, blind
Bartimeus, the son of Timeus, sat by
the highway-side begging.
47 And when he heard that it was Jesus of
Nazareth, he began to cry out, and say, Jesus,
thou son of David, have mercy on me !
48 And many charged him that he should
hold his peace: but he cried the more a great
deal, Thou son of David, have mercy on me !
49 And Jesus stood still, and commanded him
to be called. And they call the blind man,
saying unto him, Be of good comfort, rise; he
calleth thee.
50 And he, casting away his garment, rose;
and came to Jesus.
d John 13. 14. Phil. 2. 7. e Matt. 20. 28. 1 Tim. 2. 6. Tit. 2. 14.-
f Matt. 20. 29. Luke 18. 35.
among truly religious people.) Among other things they
were led to inquire how long each had known the salvation,
of God ; and how long it was after they were convinced of
their sin and danger, before each got a satisfactory evidence
of pardoning mercy. The white man said, " 1 was three
months in deep distress of soul, before God spoke peace to
my troubled, guilty conscience." " But it was only a fort-
night," replied the negro, " from the time I first heard of Jesus,
and felt that 1 was a sinner, till I received the knowledge of sal-
vation by the remission of sins." " But what was the reason,"
said the white man, " that you found salvation sooner than I
did I" " This is the reason," replied the other, " you white men
have much clothing upon you, and when Christ calls, you
cannot run to him ; but we poor negroes have only this, ^point-
ing to the mat or cloth which was tied round his waist) and
when we hear the call, we throw it off instantly, and run to
him."
Thus the poor son of Ham illustrated the text without in-
tending it, as well as any doctor iu the universe. People who
have been educated in the principles of the Christian religion,
imagine themselves, on this account, Christians; and when con-
vinced of sin, they find great difficulty to come as mere sin-
ners to God, to be saved only through the merits of Christ.
Others, such as the negro in question, have nothing to plead
but this, we have never heard of thee, and coidd not believe in
thee of whom we had not heard ; but this excuse will not avail
now, as the true light is come — therefore they cast off this
covering, and come to Jesus. See this miraculous cure ex-
plained at large on Matt. xx. 29—34.
T t 2
Christ sends his disciples ST. MARK.
51 And Jesus answered and said un-
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AccuyTP" to '"m' * What w'^ tnou tnat I snou'd
do unto thee ? The blind man said unto
him, Lord, that I might receive my sight.
a Matt. 20. 32, 34. Luke 7. 22.
Verse 51. Lord, that I might, &c] The Codex Bezw, and
some copies of the Ilala, have Kvgte f xfi/iet, O Lord, my teacher.
Verse 52. Followed Jesus in the way.] Instead of ra lye-ov,
Jesus, several eminent critics read avru, him. This is the read-
ing of ABCDL. fourteen others ; Coptic, JEthiopic, Armenian,
latter Syriac in the margin, two Persic, Vulgate, all the It da,
and Origen, once. Jesus is the common reading, but this
sacred name having occurred so immediately before, there
could be no necessity for repeating it here, nor would the
repetition have been elegant.
for an ass and her cob.
52 And Jesus said unto him, Go thy
way; b thy faith hath c made thee whole.
And immediately he received his sight,
and followed Jesus in the way.
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» Matt. 9. 22. Ch. 5. 34. c Or, saved thee.
This very remarkable cure gives us another proof, not only
of the sovereign power, but of the benevolence of Christ; nor
do we ever see that sovereign power used, but in the way of
benevolence. How slow is God to punish ! how prone to
spare ! To his infinite benevolence can it be any gratifica-
tion to destroy any of the children of men ? No ! We must
take great heed not to attribute to his sovereignty, acts which
are inconsistent with his benevolence and mercy. I am afraid
this is a prevailing error ; and that it is not confined to any
religious party exclusively.
CHAPTER XL
Qfhrist rides triumphantly into Jerusalem, 1 — 11. The barren fig-tree cursed, 12 — 14. He cleanses the temple,
15 — 17. The scribes and chief priests are enraged, 18. Reflections on the withered fig-tree, 19 — 23. Directions
concerning prayer and forgiveness, 24 — 26. The chief priests, #c. question him by what authority he did his
works, 27, 28. He answers, and confounds them, 29 — 33.
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AND a when they came nigh to
Jerusalem, unto Bethphage and
Bethany, at the mount of Olives, he
sendeth forth two of his disciples,
2 And saith unto them, Go your way into
the village over against you: and as soon as
ye be entered into it, ye shall find a colt tied
whereon never man sat; loose him, and bring
him.
* Matt. 21. 1. Luke 19. 29. John 12. 14.
NOTES ON CHAP. XI.
Verse 1. He sendeth — two of his disciples] This was done
but a few days before the pass-over. See our Lord's entry
into Jerusalem illustrated, on Matt. xxi. 1 — 17.
Verse 2. Whereon never man sat] No animal was allowed
to be employed in sacred uses, even among the heathen, that
had previously been used for any domestic or agricultural
purpose ; and those which had never been yoked, were con-
sidered as sacred. See several proofs of this in the note on
Numb. xix. 2. and add this from Ovid :
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3 And if any man say unto you,
b Why do ye this ? say ye that the Lord
hath need of him ; and straightway he
will send him hither.
4 And c they went their way, and found the colt
tied by the door without, in a place where two
ways met; and they loose him.
5 And certain of them that stood there said
unto them, d What do ye, loosing the colt ?
" Matt. 21. 3, 6. c Luke 19. 32. « Luke 19. 33.
Bos tibi, Phcebus ait, solis occurret in arvis,
Nullum passa jugum curvique immunis aratri.
Met. lib. iii. v. 10.
The Delphic oracles this answer give :
Behold among the fields a lonely cow,
Unworn with yokes, unbroken to the plough.
Verse 3. And straightway he will send him hither.] From
the text, 1 think it is exceedingly plain, that our Lord did not
beg, but borrow the colt ; therefore the latter clause of this
He rides into Jerusalem.
a. m. 4033. g And they said unto them even as
An oymp. Jesus had commanded: and they let
them go.
7 And they brought the colt to Jesus, and
cast their garments on him; and he sat upon
him.
8 a And many spread their garments in the way :
and others cut down branches off the trees, and
strewed them in the way.
9 And they that went before, and they that fol-
lowed, cried, saying, b Hosanna ! Blessed is he that
cometh in the name of the Lord :
10 Blessed be the kingdom of our father David,
that cometh in the name of the Lord : c Hosanna
CHAP. XI. The fruitless Jig-tree cursed.
1} d And Jesus entered into Jerusa-
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in the highest !
»Matt. 2l.8.■
..l>Ps. 118.26..
-c Ps. 148. 1.
verse should be understood as the promise of returning him.
Is not the proper translation the following ? And if any one
say to you, Why do ye this ? Say ; The Lord hath need of him,
and will speedily send him back hither — text ev9ea<; avrov cnroreXXei
mfe. Some eminent critics take the same view of the passage.
Verse 6. And they let them go] Having a full assurance that
the beast should be safely and speedily restored.
Verse 10. In the name of the Lord] Omitted by BCDLU.
some others, and several Versions. Griesbach leaves it out.
Hosanna in the highest .'] See on Matt. xxi. 9.
Verse 1 1 . When he had looked round about upon all things]
Me examined every thing — to see if the matters pertaining to
the divine worship were properly conducted — to see that no-
thing was wanting— nothing superfluous.
And now the eventide was come] The time in which he
usually left Jerusalem to go to Bethany.
Verse 13. For the time of figs was not yet] Rather, For it
was not the season of gathering figs yet. This I am fully per-
suaded is the true sense of this passage, ov ya,p ;jv xctipos o-vkui.
For a proof that x.xtpos here signifies the time of gathering the
figs, see the LXX. in Psal. i. 3. He bringeth forth his fruit,
ev Knupa oivrov, in his season; i. e. in the time in which fruits
should be ripe, and fit for gathering. See also Mark xii. 2.
And at the season, ra xxipa, the time of gathering the fruits of
the vineyard. Matt. xxi. 34, When the time of the fruit drew
near; i Kxtpos rm Kotpwav, the time in which the fruits were to
be gathered, for it was then that the Lord of the vineyard sent
his servants to receive the fruits ; i. e. so much of them as the
holder of the vineyard was to pay to the owner by way of
rent ; for in those times rent was paid in kind.
To the above may be added Job v. 26. Thou shalt come
lem, and into the temple : and when he
had looked round about upon all things,
and now the eventide was come, he went out unto
Bethany with the twelve.
12 H e And on the morrow, when they were
come from Bethany, he was hungry:
13 f And seeing a fig-tree afar off having
leaves, he came, if haply he might find any
thing thereon : and when he came to it, he
found nothing but leaves; for the time of figs was
not yet.
14 And Jesus answered and said unto it, No man
eat fruit of thee hereafter for ever. And his disci-
ples heard it.
d Matt. 21. 12.-
-* Matt. 21. 18. f Matt. 21. 19.
to thy grave in full age, like as a shock of corn cometh in
his season ; kxtx xxtpov, in the time in which it should be
reaped.
When our Lord saw this fig-tree by the way-side, apparently
flourishing, he went to it to gather some of the figs — being
on the way-side, it was not private, but public property ; and
any traveller had an equal right to its fruit. As it was not as
yet the time for gathering-in the fruits, and yet about the
time when they were ready to be gathered, our Lord with
propriety expected to find some. But as this happened about
five days before that pass-over on which Christ suffered, and
the pass-over that year fell on the beginning of April, it has
been asked, " how could our Lord expect to find ripe figs in
the end of March ?" Answer, Because figs were ripe in
Judea as early as the pass-over. Besides, the fig-tree puts
forth its fruiters?, and afterwards its leaves. Indeed this tree,
in the climate which is proper for it, has fruit on it all the
year round, as I have often seen. All the difficulty in the
text may be easily removed by considering that the climate
of Judea is widely different from that of Great Britain. The
summer begins there in March, and the harvest at the pass-
over, as all travellers into those countries testify : therefore
as our Lord met with this tree five days before the pass-over,
it is evident, 1st. That it was the time of ripe figs ; aDd 2dly,
That it was not the time of gathering them, because this did
not begin till the pass-over, and the transaction here mention-
ed took place five days before.
For farther satisfaction on this point, let us suppose, I.
That this tree was intended to point out the state of the Jewish
people. 1. They made a profession of the true religion. 2.
They considered themselves the peculiar people of God, and
He purifies the temple,
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15 H a And they come to Jerusalem:
and Jesus went into the temple, and
began to cast out them that sold and
bought in the temple, and overthrew the tables of
the money-changers, and the seats of them that
sold doves ;
16 And would not suffer that any man should
carry any vessel through the temple.
17 And he taught, saying unto them, Is it not
written, b My house shall be called c of all nations,
the house of prayer ? but d ye have made it a den
of thieves.
18 And e the scribes and chief priests heard it,
and sought how they might destroy him : for they
feared him, because f all the people was astonished
at his doctrine.
19 And when even was come, he went out of the
city.
ST. MARK.
20 f
» Matt. 21 12. Luke 19. 45- John 2. 14 b Isai. 50.6, 7 c Or, a furuse
of prayer for all nations? d Jer 7. 11 e Matt. 21. 45, 46. Luke 19. 47.
f Matt 7. 28. Ch. 1.22. Luke 4. 32.
despised and reprobated all others. 3. They were only hypo-
crites, having nothing of religion but the profession, leaves, and
no fruit.
II. That our Lord's conduct towards this tree is to be con-
sidered as emblematical of the treatment, and final perdition
which was to come upon this hypocritical and ungodly na-
tion. 1. It was a proper time for them to have borne fruit:
Jesus had been preaching the doctrine of repentance and sal-
vation among them for more than three years ; the choicest
influences of heaven had descended upon them, and every
thing was done in this vineyard that ought to be done, in
order to make it fruitful. 1 he time was now at hand in
which God would require fruit, good fruit, and if it did not
produce such, the tree should be hewn down by the Roman
axe. Therefore, 1. The tree is properly the Jewish nation.
2. Christ's curse, the sentence of destruction which had now
gone out against it ; and 3. Its withering away, the final and
total ruin of the Jewish stute by the Romans. His cursing the
fig-tree was not occasioned by any resentment at being disap-
pointed at not finding fruit on it, but to point out unto his dis
ciples, the wrath which was coming upon a people who had
now nearly filled up the measure of their iniquity.
A fruitless soul that has had much cultivation bestowed on
it, may expect to be dealt with as God did with this unright-
eous nation. See on Matt. xxi. 19, &c.
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The importance of faith in God,
And in the morning as they
passed by, they saw the fig-tree dried
up from the roots.
21 And Peter calling to remembrance, saith unto
him, Master, behold, the fig-tree which thou
cursedst is withered away.
22 And Jesus answering saith unto them, h Have
faith in God.
23 For l verily I say unto you, That whosoever
shall say unto this mountain, Be thou removed, and
be thou cast into the sea ; and shall not doubt in
his heart, but shall believe that those things which
he saith shall come to pass ; he shall have whatso-
ever he saith.
24 Therefore I say unto you, kWhat things so-
ever ye desire, when ye pray, believe that ye re-
ceive them, and ye shall have them.
25 And when ye stand praying, ' forgive
g Matt. 21. 19. ■> Or, Have the faith of God. i Matt. 17. 20 & 21. 21.
Luke 17. 6 k Matt. 7. 7. Luke II. 9. Junn 14. 13. & 15. 7. & 16. 24.
James I. 5,6. » Matt. 6. 14. Col. 3. 13.
Verse 15. And they come] Several MSS. and Versions have
irct,X>v, again. This was the next day after our Lord's tri-
umphal entry into Jerusalem, for on the evening of that day
he went to Bethany, and lodged there, ver. 11. and Matt. xxi.
17. and returned the next morning to Jerusalem.
Verse 1 6. Should carry any vessel] Among the Jews the word
,l7D keli, vessel, had a vast latitude of meaning, it signified
arms, Jer. xxi. 4. Ezek. ix. 1. clothes, Deut. xxi. 6. and in-
struments of music, Psal. Ixxi. 22. It is likely that the evan-
gelist uses the Greek word <rx.tvoc, in the same sense, and by it
points out any of the things which were bought and sold in the
temple.
Verse 17. find he taught — them] See on Matt. xxi. 12.
Verse 1 9. He went out of the city] To go to Bethany.
Verse 22. Have faith in God] E%ere •nt^it &cau is a mere He-
hraism, have the faith of God, i. e. have strong faith, or the
strongest faith, for thus the Hebrews expressed the superlative
degree ; so the mountains of God, mean exceeding great moun-
tains, the hail of God, exceeding great hail, &c.
Verse 35. When ye stand praying] This expression may
mean no more than, When ye are disposed, or have a mind to
pray, i. e. whenever ye perform that duty. And it is thus
used and explained in the Koran, Surat. v. ver 7. See on Matt.
sxi. 20 — 22. But the Pharisees loved to pray standing, that
they might be seen of men.
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The chief priests, 8fc. question'
if ye have aught against any : that your
Father also which is in heaven may
forgive you your trespasses.
26 But a if ye do not forgive, neither will your
Father which is in heaven forgive your trespasses.
27 IT And they come again to Jerusalem :
b and as he was walking in the temple, there
come to him the chief priests, and the scribes,
and the elders,
28 And say unto him, By what authority doest
thou these things? and who gave thee this au-
thority to do these things ?
29 And Jesus answered, and said unto them,
1 will also ask of you one c question, and answer
» Matt. 18. 35. ■> Matt. 21. 23. Luke 20. 1.
Verse 26. At the end of this verse, the 7th & 8th verses of
Matt. vii. Ask and ye shall receive, &c. are added by M. and
sixteen other MSS.
The 26th verse is wanting in bL-s Spron others, some
editions, the Coptic, one Itala, and Theophylact.
Verse 27—33. See on Matt. xxi. 23 - 27.
Verse 32. They feared the people] Or rather, We fear, &c.
Instead of epo/ievtre, they feared ; the Codex Bezos, seven others,
latter Syriac, Arabic, Coptic, JEthiopic, Armenian, Vulgate, and
all the Itala, read <pofiovf*.et, or <pojZov/x.e0*. The common read-
ing appears to me quite improper.
We fear the people. Exv, if, before efxap.f», we shall say, is
omitted by ABCEFGHLS. and more than fifty others. Bengel
leaves it out of the text, and puts a note of interrogation after
E| et^avat ; and then the whole passage reads thus ; But shall
we say, Of men ? They feared the people, &c. This change
renders the adoption of (pofiovptv, we fear, unnecessary. Seve-
ral critics prefer this mode of distinguishing the text. How-
ever the critics may be puzzled with the text, the scribes, chief
priests and elders were worse puzzled with our Lord's ques-
tion. They must convict themselves or tell a most palpable
falsehood. They told the lie, and so escaped for the present.
1. Envy, malice, and double-dealing have always a difficult
CHAP. XII. our Lord concerning his authority.
me, and I will tell you by what au-
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thonty I do these things. Acc?iyTp'
30 The baptism of John, was it from
heaven, or of men ? answer me.
31 And they reasoned with themselves, saying,
U we shall say, From heaven; he will say, Why
then did ye not believe him ?
32 But if we shall say, Of men ; they feared
the people : for J all men counted John, that he
was a prophet indeed.
33 And they answered and said unto Jesus,
We cannot tell. And Jesus answering saith
'unto them, Neither do I tell you by what au-
thority I do these things.
Or, thing ■» Matt. 3. 5. & 14. 5. Ch. 6. 20.
part to act, and are ultimately confounded by their own pro-
jjects, and ruined by their own operations. On the other hand,
simplicity and sincerity are not obliged to use a mask, but al-
ways walk in a plain way.
2. The case of the barren fig-tree which our Lord cursed,
has been pitifully misunderstood and misapplied. The whole
account of this transaction, as stated above, I believe to be
correct : it is so much in our Lord's usual manner, that the
propriety of it will scarcely be doubted. He was ever acting
the part ot the philosopher , moralist, and divine, as well as
that of the Saviour of sinners. Id his hand, every providential
occurrence and every object of nature, became a means of in-
struction : the stones of the desert, the lilies of the field, the
fowls of heaven, the beasts of the forest, fruitful and unfruit-
ful trees, with every ordinary occurrence, were so many
grand texts, from which he preached the most illuminating
and impressive sermons, for the instruction and salvation of
his audience. This wisdom and condescension cannot be suf-
ficiently admired. But shall the example of the fruitless fig-
tree ^e lost on us as well as on the Jews ? God forbid! Let
us therefore take heed, lest having been so long unfruitful,
God should say, Let no fruit appear on thee hereafter for ever!
and in consequence of this, we wither and die away !
CHAPTER XII.
The parable of the vineyard let out to wicked husbandmen, 1 — 12. The Pharisees and Herodians question him
about paying tribute to Cesar, 1 3 — 1 7. The Sadducees question him about the resurrection, 1 8 — 27. A scribe
questions him concerning the chief commandment of the law, 28 — 34. Christ asks the scribes why the Messiah
is called David^s so7i, 35 — 37. He warns his disciples against the scribes, 38 — 40. Of the widow that cast two
mites into the treasury, 41 — 44.
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Parable of the wicked husbandmen. ST. MARK.
AND a he began to speak unto
them by parables. A certain man
planted a vineyard, and set a hedge
about i7, and digged a place for the wine-fat,
and built a tower, and let it out to husbandmen,
and went into a far country.
2 And at the season, he sent to the hus-
bandmen a servant, that he might receive
from the husbandmen of the fruit of the vine-
yard.
3 And they caught him, and beat him, and
sent him away empty.
4 And again he sent unto them another ser-
vant; and at him they cast stones, and wounded
him in the head, and sent him away shamefully
handled.
5 And again he sent another ; and him they
killed, and many others ; beating some, and
killing some.
6 Having yet therefore one son, his well-be-
loved, he sent him also last unto them, saying,
They will reverence my son.
7 But those husbandmen said among them-
selves, This is the heir; come, let us kill him,;
and the inheritance shall be ours.
The Herodians strive to ensnare him.
Matt. 21. 33. Luke 22. 9. b ps. 118. 22. c Matt. 21. 45, 46.
NOTES ON CHAP. XII.
Verse 1. A certain man planted a vineyard] See this parable
explained Matt. xxi. 33 — 41.
Verse 4. At him they cast stones, and wounded him in the
head] Or rather, as most learned men agree, they made short
work of it, eKeQctXcttac-M. We have followed the Vulgate, ilium
in capite vulneraverunt, in translating the original, wounded
him in the head, in which signification I believe the word is
found in no Greek writer. Avu,x.e<pa.Xot.t<)otA,cti signifies to sum up,
to comprise, and is used iu this sense by St. Paul, Rom. xiii. 9.
From the Parable we learn, that these people were determined
to hear no reason, to do wo justice, and to keep the possession
and the produce by violence ; therefore they fulfilled their
purpose in the fullest and speediest manner, which seems to be
what the evangelist intended to express by the word in ques-
tion. Mr. Wakefield translates, they speedily sent him away ;
others think the meaning is, they shaved their heads and
made them look ridiculously ; this is much to the same pur-
pose, but I prefer, They made short work of it. Dr. Light-
8 And they took him and killed him. A: ma4^3-
J . 'AD. 29.
and cast him out of the vineyard. Apr°,ljmP-
9 What shall therefore the Lord of
the vineyard do ? he will come and destroy the
husbandmen, and will give the vineyard unto
others.
10 And have you not read this scripture; b The
stone which the the builders rejected is become the
head of the corner:
1 1 This was the Lord's doing, and it is mar-
vellous in our eyes ?
12 eAnd they sought to lay hold on him, but
feared the people : for they knew that he had
spoken the parable against them: and they left
him, and went their way.
13 1 " And they send unto him certain of the
Pharisees and of the Herodians, to catch him in
his words.
14 And when they were come, they say unto
him, Master, we know that thou art true, and
carest for no man ; for thou regardest not the
person of men, but teachest the way of God
in truth: Js it lawful to give tribute to Cesar8
or not?
15 Shall we give, or shall we not give? But
Ch. 11. 18. John 7. 25, 30, 44. <» Matt. 22. 15. Luke 20. 20.
foot, De Dieu, and others, agree in the sense given above;
and this will appear the more probable, if the word XtiofioXy-
(ra.vTfi,they cast stones, be omitted, as it is by BDL. the Coptic,
Vulgate, and all the Itala.
Verse 7. This is the heir] So they appear to have acknow-
ledged in their consciences, that this was the Messiah, the
heir of all things.
The inheritance shall be our's] By slaying him we shall
maintain our authority, and keep possession of our revenues.
Verse D. And will give the vineyard unto others.] The vine-
yard must not perish with the husbandmen ; it is still capa*
ble of producing much fruit, if it be properly cultivated. I will
give it into the care of new vine-dressers, the evangelists and
apostles. — And under their ministry, multitudes were brought
to God before the destruction of Jerusalem.
Verse 13. And they send unto him] See this, and to rer.
17. largely explained on Matt. xxii. 15—22.
Verse 15. Shall we give, or shall we not give?] This is
wanting in the Codex Bezse, and in several Versions.
The question about the resurrection.
a. m. 4033. h^ knowing their hypocrisy, said unto
An! ciiymp. them, Why tempt ye me ? bring me a
■ — a penny, that I may see it.
16 And they brought it. And he saith unto
them, Whose 'is this image and superscription?
And they said unto him, Cesar's.
17 And Jesus answering said unto them,
Render to Cesar the things that are Cesar's ; and
to God the things that are God's.** And they mar-
velled at Jiim.
1-8 ffi "Then come unto him the Sadducees,
0whicJiAs*ay there is no resurrection; and they
asked him, saying,
1$ Master, d Moses wrote unto us, If a man's
brother die, and leave his wife behind him,
and leave no cffildren,*that his brother should
take his wife, and raise up seed unto his bro-
ther *' s
2fJ Now there ? were seven brethren: and the
first took a wife, and dying left no seed.
2,1 And' the second todk her, and died, neither
left he any seed : and the third likewise.
23 And the seven had her, and left no seed : last
of alKhe woman died also.
23 In the4 resurrection therefore, when they shall
rise, whose wife shall she be of them ? for the
seven had her to wife.
24 And Jesus answering said unto them, Do ye
not therefore err, because ye know not the Scrip-
tures, neither the power of God ?
25 For when they shall rise from the dead,
they neither marry, nor are given in mar-
riage ; but e are as the angels which are in
heaven.
A. M. 4033.
A. D. 29.
An Olymp.
CCI1. L
CHAP. XIL Which is the greatest commandment,
26 And as touching the dead, that
they rise : have ye not read in the
book of Moses, how in the bush God
spake unto him, saying, f I am the God of Abra-
ham, and the God of Isaac, and the God of
Jacob ?
27 He is not the God of the dead, but the God of
the living : ye therefore do greatly err.
28 S s And one of the scribes came, and
having heard them reasoning together, and
perceiving that he had answered them well,
asked him, Which is the first commandment of
all/
29 And Jesus answered him, The first of all the
commandments is, h Hear, O Israel ; The Lord our
God is one Lord :
30 And thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength ; this is the
first commandment.
31 And the second is like, namely this, * Thou
shalt love thy neighbour as thyself. There
is none other commandment greater than
these.
32 And the scribe said unto him, Well, Master,
thou hast said the truth : for there is one God ;
k and there is none other but he :
33 And to love him with all the heart, and with
all the understanding, and with all the soul, and
with all the strength, and to love his neighbour as
himself, 'is more than all whole burnt-offerings
and sacrifices.
34 And when Jesus saw that he answered dis-
creetly, he said unto him, Thou art not far
a Valuing of our money seven pence halfpenny, as Matt. 18. 28. b Matt.
22. 23. Luke 20. 27. e Acts 23. 8. d Deut. 25. 5. e 1 Cor. 15. 42,
49, 52. ' Exod. 3. 6.
Verse 18. See this question concerning the resurrection ex-
plained in detail on Matt. xxii. 23 — 32.
Verse 23. When they shall rise] This clause is wanting in
BCDL. four others, Syriac, latter Arabic, latter Persic, Coptic,
Saxon, and two of the Itala. Griesbach leaves it doubtful.
Verse 27. But the God of the living] ©£»s, God, is left out by
ABCDKL. and in more than forty others, Syriac, one Arabic,
ts Matt. 22. 35. h Deut. 6. 4. Luke 10. 27. iLev. 19. 18." Matt.
22. 39. Rom. 13. 9. Gal. 5. 14. James 2. 8. k Deut. 4. 39. Isai. 45. 6,
14. &46. 9. 1 1 Sam. 15. 22. Hos. 6. 6. Mic. 6. 6, 7, 8.
one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala,
and Origen. Griesbach has omitted it.
Verse 30. Thou shalt love the Lord] On the nature and
properties of the love of God and man, and the way in which
this commandment is fulfilled; see the notes on Matt. xxii. 37,
&c.
Verse 32. And the scribe said] The answer of the scribe
u u
ST. MARK
And no
How is Christ the son of David ?
a r> f£3' from the kingdom of God.
AccnIyrP' man after that durst ask him any ques-
tion.
35 IF b And Jesus answered and said, while he
taught in the temple, How say the scribes that
Christ is the son of David ?
36 For David himself said c by the Holy
Ghost, d The Lord said to my Lord, Sit thou
on my right hand, till I make thine enemies thy
footstool.
37 David therefore himself calleth him Lord;
and whence is he then his son ? And the common
people heard him gladly. ^
38 IT And e he said unto them in his doctrine,
a Matt. 22. 46. b Matt. 22 41. Lute 20. 41.. c 2 Sam. 23,2. — -<« Ps.
HO. 1. « Cl>. 4. 2. f Matt. 23. 1, &c. Luke 20. 46. S Luke H. 43.
contained in verses 32, 33, 34. is not found either in Matthew
or Luke. This is another proof against Mark's supposed
abridgment.
Verse 34. Thou art not far from the kingdom of God.] This
scribe appears to have been a prudent, sensible, and pious man;
almost a Christian, so near the kingdom of God, that he might
have easily stepped in. It is very probable that he did at last
believe in and. confess Jesus.
Verse 35. How say the scribes] See Matt. xxii. 41, &c.
Verse 37. The common people heard him gladly.] And were
doubtless many of them brought to believe and receive the truth
By the comparatively poor the Gospel is still best received.
Verse 38 Beware of the scribes'] See on Matt, xxiii. 1, &c.
Verse 41. Cast money into the treasury] It is worthy of ob-
servation, that the money put into the treasury, even by the
rich, is termed by the evangelist £«A*ov, brass money, proba-
bly that species of small brass coin which was called ntana
prutah among the Jews, two of which make a farthing, and
twenty-four an Italian assarius, which assarius is the twenty-
fourth part of a silver penny. We call this mite, from the
French miete, which signifies a crumb, or very small morsel.
The prutah was the smallest coin in use among the Jews : and
there is a canon amongthe Rabbins that no person shall put less
than two prutahs into the treasury. This poor widow would
Eiot give lesSj and her poverty prevented her from giving more.
And whereas it is said that many. rich persons cast in much,
■xo^Xot. (many) this may only refer to the number of the prutahs
which they threw in, and not to the value. What opinion
should we form of a rich man, who, in a collection for a pub
Kg charity, only threw in a handful of halfpence? See Luke
xxi. 1. and. see the note on Matt. v. 26. The whole of this JJ
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
The poor widow's offering.
f Beware of the scribes, which love to
go in long clothing, and $lovc saluta-
tions in the market-places,
39 And the chief seats in the synagogues, and
the uppermost rooms at feasts :
40 h Which devour widows' houses, and for a
pretence make long prayers : these shall receive
greater damnation.
41 H ? And Jesus sat over against the treasury,
and beheld how the people cast k mone^1 into the
treasury : and many that were rich cast i much.
42 And there came a certain poor wi&nv, and
she threw in two m mites, which make a farthing.
43 And he called unto him his disciples, and
h Matt. 23. 14.-
1 2 Kings 12. 9.-
-> Luke 21. 1. k A piece of brass money: See Matt. 10. 9.
-m It is the seventh part of one piece of that brass money.
account is lacking in Matthew. Another proof that Mark
did not abridge him. |
Let us examine this subjecta Tittle more closely; Jesus prefers
the widow's two mites to all the offerings made by the rich-
In the preceding account, ver. 41. it is said, Jesus beheld
how the people cast money into the treasury. To make this
relation the more profitable, let us consider Christ the observer
and judge of human actions.
1 . Christ observes all men and all things, all our actions are
before his eyes ; what we do in public and what we do in
private are equally known unto him.
2. He observes the state and situation we are in ; his eye was
upon the abundance of the rich who had given much ; and he
was well acquainted with the poverty and desolate state of the
widow who had given her all, though that was but little in it-
self. What an awful thought for the rich ! " God sees every
penny I possess, and constantly observes how. I by it out."
What a comfortable thought for the poor and desolate ! The
eye of the most merciful and bountiful Jesus continually be-
holds my poverty and distress, and will cause them to work
for my good.
3. Christ sees all the motives which lead men to perform
their respective actions ; and the different motives which lead
them to perform the same action : he knows whether they act
through vanity, self love, interest, ambition, hypocrisy, or whe-
ther through love, charity, zeal for his glory, and a hearty de-
sire to please him.
4. He observes the circumstances which accompany our ac-
tions ; whether we act with care or negligence, with a ready
mind or with reluctance.
5. He observes the judgment which we form of that which.
Grandeur of the temple. CHAP. XIII.
a.m. 4033. gaJth unto them, Verily I say unto
A«5i>ij«?p- you, That a this poor widow hath cast
more in, than all they which have cast
ecu. 1
into the treasury
a 2 Cor. 8. 12.
we do in his name ; whether we esteem ourselves more on ac-
count of what we have done, speak of it to others, dwell on
our labours, sufferings, expenses success, &c. or whether
we humble ouwelves because we have done so little good, and
even that little in so imperfect a way.
II. See the judgment Christ forms of our actions.
1. He appears surprised that so ranch piety should be found
with so much poverty in this poor widow,
2. He shows that works of charity, &c. should be estimated,
not by their appearance, but by the spirit which produces
them.
3. He shows by this that all men are properly in a state of
equality ; for though there is, and ought to be, a difference in
outward things, yet God looks upon the heart, and the poorest
person has it in his power to make his mite as acceptable to
the Lord, by simplicity of intention, and purity of affection,
as the millions given by the affluent. It is just in God to rate
the value of an action by the spirit in which it is done.
4. He shows that men should judge impartially in cases of
this kind, and not permit themselves to be carried away to
decide for a person by the largeness of the gift on the one
hand, or against him by the smallness of the bounty on the
lis destruction foretold.
44 For all they did cast in of their
abundance ; but she of her want did
cast in all that she had, b even all her
living.
A. M. 4033.
A. D. 29
An. Olymp.
ecu. i.
" Deut. 24. 6. 1 John 3. 17.
other. Of the poor widow it is said, she has cast in more than
all the rich. Because, 1. she gave more, she gave her all, and
they gave only apart. 2. She did this in a better spirit, hav-
ing a simple desire to please God. Never did any king come
near the liberality of this widow, she gave all that she had,
oAo» t«v jiiov xvTHi, her whole life, i. e. all that she had to pro-
vide for one day's sustenance, and could have no more, till by
her labour she had acquired it. What trust must there be in
the Divine Providence to perform such an act as this !
Two important lessons may be learnt from her conduct.
1. A lesson of humiliation to the rich, who, by reason of co-
vetousness on the one hand, and luxury on the other, give bui
little to God and the poor. 2. A lesson of reproof to the poor,
who, through distrust of God's providence, give nothing
at all. Our possessions can only be sanctified by giving a
portion to God. There will be infallibly a blessing in the
remainder, when a part has been given to God and the poor.
If the rich and the poor reflect seriously on this, the one will
learn pity, the other liberality, and both be blessed in theii
deed. He must be a poor man indeed, who cannot find one
poorer than himself.
CHAPTER XIII.
Jesus predicts the destruction of the temple, 1,2. His disciples inquire when this shall be, and what previous sign ther?
shall be of this calamity, 3, 4, which questions he answers very solemnly and minutely, 5 — 27 ; illustrates the
whole by a parable, 28, 29 ; asserts the absolute certainty of the events, 30, 31 ; shores that the precise time can-
not be known by man, 32, and inculcates the necessity of watchfulness and prayer, 33 — 37.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
A
ND a as he went out of the tem-
ple, one of his disciples saith
unto him, Master, see what manner of
stones and what buildings are here !
2 And Jesus answering said unto him, Seest
thou these great buildings ? b there shall not be
* Matt. 24. 1. Luke 21. 5.
NOTES ON CHAP. XIII.
Verse 1. See what manner of stones] Josephus says, Ant.
B. xv. chap. xi. " That these stones were white and strong,
A. M. 4033 .
A. D. 29.
An. Olymp.
ecu. i.
left one stone upon another, that shall
not be thrown down.
3 II And as he sat upon the mount
of Olives over against the temple, Peter and
James and John and Andrew asked him pri-
vately,
b Luke 19. 44.
fifty feet long, twenty-four broad, and sixteen in thick-
ness." If this account can be relied on, well might. the dis-
ciples be struck with wonder at such a superb edifice, and
u u 2
A. M. 403a.
A. D. 29.
An. Olymp.
CCII. 1.
Signs preceding the destruction ST. MARK.
4 a Tell us, when shall these things
be ? and what shall he the sign when
all these things shall be fulfilled ?
5 And Jesus answering them began to say,
b- Take heed lest any man deceive you :
6 For many shall come in my name, saying, 1
am Christ ; and shall deceive many.
7 And when ye shall hear of wars and ru-
mours of wars, be ye not troubled : for such
things must needs be; but the end shall not be
yet.
8 For nation shall rise against nation, and
kingdom against kingdom : and there shall be
earthquakes in divers places, and there shall be
famines and troubles : c these are the beginnings
of d sorrows.
9 But e take heed to yourselves : for they shall
deliver you up to councils ; and in the synagogues
ye shall be beaten : and ye shall be brought
before rulers and kings for my sake, for a testi-
mony against them.
10 And fthe Gospel must first be published
among all nations,
1 1 g But when they shall lead you, and deliver
you up, take no thought beforehand what ye
shall speak, neither do ye premeditate: but
whatsoever shall be given you in that hour, that
* Matt. 24.'1k Luke 21. 7. b Jer. 29. 8. Epb. 5. 6. 1 Thess. 2. 3.
0 Matt. 24. 8.-5*d The word in the original importeth the pains of a woman
in travail. e'Matt. 10. 17, 18. & 24. 9. Rev. 2. 10. f Matt. 24. 14.
s Matt. 10. 19. Luke 12. 11. & 21. 14.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
of the temple, and of Jerusalem.
speak ye : for it is not ye that speak,
h but the Holy Ghost.
1 2 Now ' the brother shall betray the
brother to ,death, and the father the son; and
children shall rise up against their parents, and
shall cause them to be put to death.
13 k And ye shall be hated of all men for my
name's sake : but 1 he that shall endure unto the
end, the same shall be saved.
14 mBut when ye shall see the abomination of
desolation, "spoken of by Daniel the prophet,
standing where it ought not, (let him that readeth
understand,) then ° let them that be in Judea flee
to the mountains:
15 And let him that is on the house-top not go
down into the house, neither enter therein, to take
any thing out of his house :
16 And let him that is in the field not turn back
again for to take up his garment.
17 pBut wo to them that are with child, and
to them that give suck in those days !
18 And pray ye that your flight be not in the
winter.
19 q For in those days shall be affliction, such
as was not from the beginning of the creation
which God created unto this time, neither
shall be.
formed by such immense stones ! The principal contents of
rhis chapter are largely explained in the notes on Matt. xxiv.
and to these the reader is requested to refer.
Verse 6. Saying, I am] The Christ, is added by eight MSS.
fhptic, Armenian, Saxon, and four of the Itala.
Verse 8. The beginnings] For «f#««, many MSS. and Ver-
sions have <*f #>j, the beginning, singular.
Verse 9. Councils] SfV£^<#, Sanhedrins. The grand San-
hedrin consisted of seventy-two elders ; six chosen out of each
tribe ; this was the national council of state ; and the small
Sanhedrins, which were composed of twenty-three coun-
sellors.
Synagogues] Courts of justice for villages, &c. consisting of
three magistrates, chosen out of the principal directors of the
synagogue in that place.
h Acts 2. 4. & 4. 8, 31. i Mic. 7. 6. Matt. 10. 21. & 24. 10. Luke 21. 16.
* Matt. 24. 9. Luke 21. 17.. ' Dan. 12. 12. Matt. 10. 22. & 24. 13. Rev.
2. 10. m Matt. 24. 15 " Dan. 9. 27. ° Luke 21. 21. P Luke 21.
23. & 23. 29. 1 Dan. 9. 26. & 12. 1. Joel. 2. 2. Matt. 24. 21.
Rulers] Or governors. The Roman deputies, such as Pontius
Pilate, &c
Kings] The Tetrarchs of Judea and Galilee who bore this
name. See chap. vi. 27.
Verse 10. And the Gospel must first be published among all
nations. Many of the Evangelistaria omit this verse. Its pro-
per place seems to be after verse the thirteenth.
Verse 11. Neither — premeditate] This is wanting in BDL.
five others, Coptic, JEthiopic, Vulgate, Itala. Griesbach leaves
it doubtful. On this verse see Matt. x. 19.
Verse 14. Let him that readeth understand] What he readeth..
is added by D. and three of the Itala, perhaps needlessly.
Verse 15. House-top] See on Matt. xxiv. 17.
Verse 20. Had shortened those days] Because of his chosen,
added by D. Armenian, and five of the Itala. See Matt. xxiv. 22.
The tribulations and distresses
a. m. 4033. 20 And except that the Lord had
A D 29. *
An. oiymp. shortened those days, no flesh should
— be saved : but for the elect's sake,
whom he hath chosen, he hath shortened the
days.
21 a And then if any man shall say to you, Lo,
here is Christ; or, lo, he is there; believe him
not :
22 For false Christs and false prophets shall
rise, and shall show signs and wonders, to seduce,
if it were possible, even the elect.
23 But b take ye heed : behold, I have foretold
you all things.
24 IT c But in those days, after that tribulation,
the sun shall be darkened, and the moon shall not
give her light ;
25 And the stars of heaven shall fall, and the
powers that are in heaven shall be shaken.
26 d And then shall they see the Son of man
coming in the clouds with great power and glory.
27 And then shall he send his angels, and shall
A. D. 29.
An. Olymp.
ecu. I.
CHAP. Xni. of those times.
gather together his elect from the four a.m. 4033.
winds, from the uttermost part of earth
to the uttermost part of heaven.
28 e Now learn a parable of the fig-tree ; When
her branch is yet tender, and putteth forth leaves,
ye know that summer is near:
29 So ye in like manner, when ye shall see
these things come to pass, know that it is nigh,
even at the doors.
30 Verily I say unto you, that this generation
shall not pass, till al! these things be done.
* Matt. 24. 23. Luke 17. 23. &. 21. 8.— * 2 Pet 3 17.— f Dan. 7. 10.
5!pnh I 15 Matt 24. 29. &c. Luke 21. 25. d Dan. 7. 13, 14. Matt.
16.27. & 24. 30 Ch 14 62 Acts I. 11. 1 Thess. 4. 16. 2 TlW 1. 7, 10.
Verse 30. This generation] H ytietc cevrv, this very race
of men. It is certain that this word has two meanings in the
Scriptures ; that given in the text, and that above. Genera-
tion signifies a period of a certain number of years, sometimes
more, sometimes less. In Deut. i. 35. and ii. 14. Moses uses
the word to point out a term of thirty-eight years, which was
precisely the number in the present case ; for Jerusalem was
destroyed about thirty-eight years after our Lord delivered
this prediction. But as there are other events in this chapter
which certainly look beyond the destruction of Jerusalem, and
which were to take place before the Jews should cease to
be a distinct people, I should therefore prefer the translation
given above. See an Matt. xxiv. 34.
Verse 32. Neither the Son] This clause is not found either
in Matthew or Luke, and Ambrose says it was wanting in
some Greek copies in his time. To me it is utterly unac-
countable, how Jesus, who knew so correctly all the parti-
culars which he here lays down, and which were to a jot and
tittle verified by the event — how he who knew that not one
stone should be left on another, should be ignorant of the day
and hour when this should be done, though Daniel, chap. ix.
24, &c. could fix the very year, not less than five hundred years
before it happened — how he in whom the fulness of the god-
31 Heaven and earth shall pass away: but f my
words shall not pass away.
32 H But of that day and that hour knoweth no
man, no, not the angels which are in heaven,
neither the Son, but the Father.
33 g Take ye heed, watch and pray : for y*
know not when the time is.
34 h For the Son of man is as a man taking a
far journey, who left his house, and gave autho-
rity to his servants, and to every man his work.
Rev. 1.
7.-
_<
Matt
24
32.
Luke 21
. 29
&c—
f
Isai.
40. 8.—
-6 Matt.
24. 42.
&
25.
13. Luke
12.
40. & 21.
34.
Rom.
13
11.
1 Thess.
5.6.
h Matt
24
. 45
&25.
14.
head dwelt bodily, and all the treasures of wisdom and know-
ledge, should not know this small matter, I cannot compre-
hend, but on this ground, that the Deity, which dwelt in the
Man Christ Jesus, might, at one time, communicate less of
the knowledge of futurity to him, than at another. However,
I strongly suspect that the clause was not originally in this
Gospel. Its not being found in the parallel places in the other
evangelists, is, in my opinion, a strong presumption against
it. But Mr. M'Knight and others, solve this difficulty in the
following manner. They suppose the verb oifoi to have the
force of the Hebrew conjugation Hiphel, in which, verbs are
taken in a caustive, declarative, or permissive sense : and that
it means here make known, or promulge, as it is to be under-
stood in 1 Cor. ii. 2. This intimates that this secret was not
to be made known, either by men or angels, no, not even by
the Son of man himself, but it should be made known by the
Father only, in the execution of the purposes of his justice.
I am afraid this only cuts the knot, but does not untie it.
Verse 34. Left his house] Oikixv, family. Our blessed Lord
and Master, when he ascended to heaven, cammanded his
servants to be faithful and watchful. This fidelity, to which
he exhorts his servants, consists in doing every thing welt
which is to be done in the heart or in the family, according.
The chief priests and scribes
and commanded the porter to watch.
35 d Watch ye therefore : for ye
know not when the master of the
house cometh, at even, or at midnight, or at the
cockcrowing, or in the morning.
A. M. 4033.
A. D. 29.
Aa Olymp.
CCil. 1.
ST. MARK. plot our Lord's destruction.
36 Lest coming suddenly, he find
you sleeping.
37 And what I say unto you, I say
unto all, b Watch.
* Malt. 24. 42, 44.
to the full extent of the duty. The watchfulness consists in
suffering no stranger nor enemy to enter in by the senses, which
are the gates of the soul ; in permitting nothing which belongs
to the master to go out without his consent ; and in carefully
observing all commerce and correspondence which the heart
may have abroad in the world, to the prejudice of the mas-
ter's service. See Quesnel.
Verse 35. Watch ye therefore] The more the master is
expected, the more diligent ought the servants to be in work-
ing, watching, and keeping themselves in readiness. Can
one who has received the sentence of his death, and has no
right to live a moment, need any admonition to prepare to
die ? does not a prisoner who expects his deliverance hold
himself in continual readiness to leave his dungeon ?
Verse 36. He find you sleeping.] A porter asleep, exposes
the house to be robbed, and well deserves punishment. No
wonder that the man is constantly suffering loss, who is fre-
quently off his guard.
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» Matt. 25. 13. 1 Cor. 16. 13.
Our Lord shows us in this parable, 1. That himself, as-
cended to heaven, is the man gone from home. 2. That be-
lievers collectively are his family. 3. That his servants are
those who are employed in the work of faith and labour of
love. 4. That the porter represents the ministers of his Gospel,
who should continually watch for the safety and welfare of
the whole flock. 5. That every one has his own work, — that
which belongs to himself and to none other ; and for the ac-
complishment of which, he receives sufficient strength from
his Lord. 6. That these servants and porters shall give an
account to their Lord, how they have exercised themselves
in their respective departments. 7. And that as the master of
the family will certainly come to require this account at a time
when men are not aware, therefore they should be always
watchful and faithful. And 8. That this is a duty incumbent
on every soul of man. What I say unto you. I say unto all, watch!
If after all these warnings, the followers of God be found
careless, their misery and condemnation must be great.
CHAPTER XIV.
The Jews conspire against Christ, 1, 2. He is anointed in the house of Simon the leper, 3 — 9. Judas Iscariot sells
him to the chief priests for thirty pieces of money, 10, 11. He orders his disciples to prepare the pass-over, 12 — 16.
Predicts his approaching death, 17 — 21. Institutes the holy Eucharist, 22 — 26. Foretells the unfaithfulness of
his disciples in general, 27, 28, and Peter's denial, 29 — 31. His agony in the garden, 32 — 36. The disciples
overcome by sleep, 37 — 42. Judas comes with a mob from the chief priests, and betrays him with a kiss ; they
seize him, 43 — 49. The disciples fee, 50. A young man following, and about to be apprehended, makes his escape,
51,52. Jesus is brought before the chief priests, and Peter follows at a distance, 53,54. He is examined, in-
sulted and abused, and condemned on false evidence, 55 — 65. Peter thrice denies him, reflects on his wickedness,
and repents of his sin.
A FTER a two days was the feast
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Acc°ilyrP' J~% of the passover, and of unlea-
vened bread : and the chief priests
and the scribes sought how they might take him
by craft, and put him to death.
» Matt. 26. 2. Luke 22. 1. John 11. 55. & 13. 1.
NOTES ON CHAP. XIV.
Verse 1. Unleavened bread] After they began to eat un-
leavened bread : see on Matt. xxvi. 2.
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ecu. 1.
2 But they said, Not on the feast
day, lest there be an uproar of the
people.
3 H b And being in Bethany, in the house of
Simon the leper, as he sat at meat, there came
» Matt. 26. 6. John 12. 1,3. See Luke 7. 37.
Verse 3. Alabaster box] Among critics and learned men
there are various conjectures concerning the alabaster men-
tioned by the evangelists : some think it means a glass phial
The precious ointment.
a.m. 4033. a Woman having; an alabaster box of
A. D. 29. /.mi
An. oiymp. ointment, of a spikenard, very precious ;
'— and she brake the box, and poured it
on his head.
4 And there were some that had indignation
within themselves, and said, Why was this waste
of the ointment made ?
5 For it might have been sold for more than
three hundred b pence, and have been given to the
poor. And they murmured against her.
6 And Jesus said, Let her alone ; why trouble
ye her ? she hath wrought a good work on me.
7 For c ye have the poor with you always, and
whensoever ye will ye may do them good; but
me ye have not always*
8 She hath done what she could : she is come
aforehand to anoint my body to the burying.
9 Verily I say unto you, Wheresoever this
a Or, pure nard, or, liquid nard. b See Matt. 18. 28. c Deut. 15. 11.
others, that it signifies a small vessel without a handle, from a.
negative, and A«/3>; a handle;, and others imagine, that it
merely signifies a perfume or essence-bottle. There are several
species of the soft calcareous stone called alabaster, which
are enumerated and described in different chymical works.
Spike7iard] Or nard. An Indian plant whose root is very
small and slender. It puts forth a long and small stalk, and
has several ears or spikes even with the ground, which has
given it the name of spikenard ; the taste is bitter, acrid, and
aromatic, and the smell agreeable. Calmet.
Very precious] Or rather, unadulterated: this I think is
the proper meaning of :t/o-t<kjjs. Theophylact gives this in-
terpretation of the passage : " unadulterated nard, and pre-
pared with fidelity." Some think that shft/kj} is a contrac-
tion of the Latin spicatce, and that it signifies the spicated
nard, or what we commonly call the spikenard. But Dr.
Lightfoot gives a different interpretation, nie-riKv he supposes
to come from the Syriac KpnD'3 pisiike, which signifies the
acorn: be would therefore have it to signify an aromatic
confection of nard, rnaste, or myrobalane. See his Hebrew
and Talmudical Exercitations ; and see Scheuchzer,s Physica
Sacra.
She brake the box] Rather, she broke the seal. This is the
best translation I can give of the place ; and I give it for
these reasons : 1. That it is not likely that a box exceedingly
precious in itself, should be broken to get out its contents. 2.
That the broken pieces would be very inconvenient if not inju-
rious to the head of our Lord, and to the hands of the woman
CHAP. XIV.
Judas betrays Christ.
Gospel shall be preached throughout AaMd4293'
the whole world, this also that she hath ACCn}Tp
done shall be spoken of, for a memorial
of her.
10 H* d And Judas Iscariot, one of the twelve,,
went unto the chief priests, to betray him unto
them.
1 1 And when they heard it, they were glad, and
promised to give him money. And he sought
how he might conveniently betray him.
12 f e And the first day of unleavened bread,
when they f killed the pass-over, his disciples said
unto him, Where wilt thou that we go and prepare
that thou mayest eat the pass-over?
13 And he sendeth forth two of his disciples,
and saith unto them, Go ye into the city, and
there shall meet you a man bearing a pitcher of
water : follow him.
a Matt. 26. 14,. Luke 22. 3,. 4. e Matt. 26. 17. Luke 22. 7. f Or, sacrificed,
3. That it would not be easy effectually to separate the oil from
the broken jdeces. And 4. That it was a custom in the east-
ern countries, to seal the bottles with wax that held the per-
fumes -, so that to come at their contents no more was neces-
sary than to break the seal, which this woman appears to have
done ; and when the seal was thus broken, she had no more
to do, than to pour out the liquid ointment, which she could
not have done had she broken the bottle. The bottles which,
contain the Jafi <_]$ or attyr of roses, which come from
the East, are sealed in this manner. See a number of proofs
relative to this point in Harmer's Observations, vol. iv 469.
Verse 5. It might have been sold] To pv^a, this ointment, is
added by ABCDiiL. thirty-five others, JEthiopic, Armenian,
Gothic, all the Itala except one. Griesbach has received it
into the text. The sum mentioned here would amount to
nearly £10 sterling.
Verse 8. To anoint my body to the burying] E's rov eirxpi-
tto-fjLoi, against, or in reference to its embalmment, ihus pointing
out my death and the embalmment of my body ; for the bodies
of persons of distinction were wrapped up in aromatics to
preserve them from putrefaction. See on Matt. xxvi. 12.
Verse 9. For a memorial of her.] See on Matt. xxvi. 13.
Verse 11. Tliey were glad] The joy that arises from the
opportunity of murdering an innocent person, must be com-
pletely infernal.
Verse 13. Bearing a pitcher of water] How correct is the
foreknowledge of Jesus Christ ! even the minutest circum-
stances are comprehended by it ! An honest employment, how..
The institution of the Eucharist. ST. MARK.
14 And wheresoever he shall go in,
say ye to the good man of the house,
The Master saith, Where is the guest-
chamber, where I shall eat the pass-over with my
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es
discipl
15 And he will show you a large upper room
furnished and prepared : there make ready for us.
1 6 And his disciples went forth, and came into
the city, and found as he had said unto them : and
they made ready the pass-over.
17 a And in the evening he cometh with the
twelve.
18 And as they sat and did eat, Jesus said,
Verily I say unto you, One of you which eateth
with me shall betray me.
19 And they began to be sorrowful, and to say
unto him, one by one, Is it I? and another said,
/sit I?
20 And he answered and said unto them, It is
one of the twelve, that dippeth with me in the
dish.
21 b The Son of man indeed goeth, as it is writ-
ten of him: but wo to that man by whom the
Son of man is betrayed ! good were it for that
man if he had never been born.
22 H c And as they did eat, Jesus took bread,
and blessed, and brake it, and gave to them, and
said, Take, eat : this is my body.
a Matt. 26. 20, &c. " Matt. 26. 24. Luke 22. 22. c Matt. 26. 26. Luke
22. 19. 1 Cor. 11. 23. d Matt. 26. 30. — -e Or, psalm. ' Matt. 26. 31.
soever mean, is worthy of the attention of God : and even a man
bearing a pitcher of water, is marked in all his steps, and is
an object of the merciful regards of the Most High. This
man was employed in carrying home the water which was
to be used for baking the unleavened bread on the following
day ; for on that day it was not lawful to carry any : hence
they were obliged to fetch it on the preceding evening.
Verse 15. Furnished'] Spread with carpets — eo-t^&i^vov so
this word is often used. See Wakefield. But it may also
signify the couches on which the guests reclined when eating.
It does not appear that the Jews ate the passover now, as
their fathers did formerly, standing with their shoes on, and
their staves in their hands.
Verse 19. And another said, Is it I?] This clause is want-
ing in BCLP. seventeen others, Syriac, Ptrsic, Arabic, Coptic,
Peter's denial foretold.
cup, and when
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23 And he took the
he had given thanks, he gave it to
them ; and they all drank of it.
24 And he said unto them, This is my blood of
the new testament, which is shed for many.
25 Verily I say unto you, I will drink no more
of the fruit of the vine, until that day that I
drink it new in the kingdom of God.
26 H d And when they had sung a e hymn, they
went out into the mount of Olives.
27 f And Jesus saith unto them, All ye shall
be offended because of me this night: for it is
written, g I will smite the shepherd, and the sheep
shall be scattered.
28 But h after that I am risen, I will go before
you into Galilee.
29 l But Peter said unto him, Although all shall
be offended, yet will not I.
30 And Jesus saith unto him, Verily I say
unto thee, That this day, even in this night,
before the cock crow twice, thou shalt deny me
thrice.
31 But he spake the more vehemently, If I
should die with thee, I will not deny thee in
any wise. Likewise also said they all.
32 H k And they came to a place which was
named Gethsemane : and he saith to his disciples,
Sit ye here, while I shall pray.
s Zech. 13. 7. h Ch. 16. 7.-
13. 37, 38. k Matt. 26. 36.
— i Matt. 26. 33, 34. Luke 22. 33, 34. John
Luke 22. 39. John 18. 1.
JEthiopic, Vulgate, and four of the Itala. Griesbach leaves it
doubtful : others leave it out.
Verse 21. Goeth] That is, to die. See on Matt. xxvi.
24.
Verse 22. Eat] This is omitted by many MSS. and Ver-
sions, but I think without reason. It is found in the pa-
rallel places, Matt. xxvi. 26. 1 Cor. xi. 24. See the subject
of the Lord's Supper, largely explained on Matt. xxvi. 26, &c.
Verse 30. That thou] £y is added by ABEGHKLMS—
V. eighty-eight others, Syriac, Arabic, Persic, Coptic, JEthi-
opic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and
Euthymius. It adds much to the energy of the passage,
every word of which is deeply emphatical. Verily I say unto
thee, that thou, this day, in this very night, before the cock
shall crow twice, thou wilt deny me.
The agony in the garden. CHAP
a. m. 4033, 33 And he taketh with him Peter, and
An^oiymp, James, and John, and began to be sore
— amazed, and to be very heavy ;
34 And saith unto them, aMy soul is exceed-
ing sorrowful unto death : tarry ye here, and
watch.
35 And he went forward a little, and fell on the
ground, and prayed that, if it were possible, the
hour might pass from him.
36 And he said, b Abba, Father, c all things
are possible unto thee: take away this cup from
me : d nevertheless not what I will, but what thou
wilt.
37 And he cometh, and findeth them sleeping, and
saith unto Peter, Simon, sleepest thou ? couldest
not thou watch one hour ?
38 Watch ye and pray, lest ye enter into tempta-
tion. e The spirit truly is ready ; but the flesh is
weak.
39 And again he went away, and prayed, and
spake the same words.
40 And when he returned he found them asleep
again : for their eyes were heavy : neither wist
they what to answer him.
41 And he cometh the third time, and saith unto
them, Sleep on now, and take your rest: it is
enough, f the hour is come : behold, the Son of
man is betrayed into the hands of sinners.
a
John
J 2
27. —
-h Rom
. 8.
15
Gal.
4.
6. c Hehr.
5.
7.
d John
5. 30.
A. 6
38.-
r- Rom
7.23.
Gal
5.
17.-
■< John 13. 1.-
—
5 Matt
26. 40.
John
18.
1,2.
Verse 36. Abba, Father] This Syriac word, which intimates
filial affection and respect, and parental tenderness, seems to
have been used by our blessed Lord, merely considered as
man, to show his complete submission to his Father's will, and
the tender affection which he was conscious his Father had
for him. |-"M Abba, Syriac, is here joined to e irxrvg, Greek,
both signifying father : so St. Paul, Rom. viii 16. Gal. iv. 6.
The reason is, that from the time in which the Jews became
conversant with the Greek language, by means of the Septua-
gint Version and their commerce with the Romans and Greek
provinces, they often intermingled Greek and Roman words
with their own language. There is the fullest evidence of this
fact in the earliest writings of the Jews, and they often add
A word of the same meaning in Greek to their own term : such
XIV. Christ is apprehended.
42 « Rise up, let us go ; lo, he that be- \MD402f-
trayeth me is at hand. An ci:,mp.
« . m CCll.l.
43 5 h And immediately while he
yet spake, cometh Judas, one of the twelve, and
with him a great multitude with swords and staves,
from the chief priests, and the scribes, and the
elders.
44 And he that betrayed him had given them a
token, saying, Whomsever I shall kiss, that same is
he; take him, and lead him away safely.
45 And as soon as he was come, he goetli
straightway to him, and saith, Master, master :
and kissed him.
46 And they laid their hands on him, and took
him.
47 And one of them that stood by drew a sword,
and smote a servant of the high priest, and cut off
his ear.
48 'And Jesus answered and said unto them,
Are ye come out as against a thief, with swords
and with staves to take me?
49 I was daily with you in the temple teaching,
and ye took me not : but k the Scriptures must be
fulfilled.
50 J And they all forsook him, and fled.
51 And there followed him a certain young man.
having a linen cloth cast about his naked body :
J „„
«
i> Matt. 26. 47.
52. k Ps. 22. 6.
Ver. 27.
Luke 22. 47. John 18. 3. iMatt. 26. 55. Luke 22.
lsai. 53. 7, &c. Luke 22. 37. & 24. 44. ' Ps. 88. 8,
as 'vp ,S?3 Mori xvgte, my Lord, Lord, "ipty "'7*3 pili ttvXvi, skuar,
gate, gate: and above, *OX irxrqg, father, father : see several
examples in Schoetgen. The words '2N and SON appear to
have been differently used among the Hebrews : the first,
Abbi, was a term of civil respect : the second, Abba, a term
of filial affection. Hence, Abba, Abbi, as in the Syriac Ver-
sion in this place, may be considered as expressing, My Lord,
my Father. And in this sense St. Paul is to be understood in
the places referred to above. See Lightfoot.
Verse 37. Saith unto Peter] See on Matt. xxvi. 40.
Verse 51. A certain young man] Probably raised from his
sleep by the noise which the rabble made who came to ap-
prehend Jesus, having wrapped the sheet or some of the bed-
clothing about him, became thereby the more conspicuous ;
X X
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the
high
Christ is questioned by the priests. ST. MARK.
52 And he left the linen cloth, and fled
from them naked.
53 IF a And they led Jesus away to
priest: and with him were assembled
all the chief priests, and the elders, and the
scribes.
54 And Peter followed him afar off', even into
the palace of the high priest : and he sat with the
servants, and warmed himself at the fire.
55 b And the chief priests and all the council
sought for witness against Jesus to put him to
death ; and found none. -
5Q For many bare false witness against him, but
their witness agreed not together.
57 And there arose certain, and bare false witness
against him, saying.
58 We heard him say, c I will destroy this temple
that is made with hands, and within three days, I
will build another made without hands.
59 But neither so did their witness ao-ree to-
gether.
60 d And the high priest stood up in the midst,
and asked Jesus, saying, Answerest thou no-
thing? what is it which these witness against
thee ?
61 But e he held his peace, and answered no-
Peter denies him.
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thing. f Again
the high priest asked him, and
said unto him, Art thou the Christ, the Son of the
Blessed ?
62 And Jesus said, I am : s and ye shall see the
Son of man sitting on the right hand of power, and
coming: in the clouds of heaven.
*Matt. 26. 57- Luke 22. 54. John 18. 13 *> Matt. 26. 59. c Ch. 15
23. John 2. 19. <• Matt. 26. 62. <= Isai. 5a. 7. < Matt. 26. 63.
s Matt. 24. 30. & 26. 64. Luke 22. 69. h \fctt. 26. 58, 69. Luke 22. 55.
63 Then the high priest rent his
clothes, and saith, What need we any
further witnesses ?
64 Ye have heard his blasphemy: what think
ye ? And they all condemned him to be guilty of
death.
65 And some began to spit on him, and to cover
his face, and to buffet him, and to say unto him.
Prophesy : and the servants did strike hitn with
the palms of their hands.
66 IF h And as Peter was beneath in the palace,
there cometh one of the maids of the high
priest :
67 And when she saw Peter warming himself, she
looked upon him, and said, And thou also wast
with Jesus of Nazareth.
68 But he denied, saying, I know not, neither un-
derstand 1 what thou sayest. And he went out
into the porch ; and the cock crew.
69 ' And a maid saw him again, and began to say
to them that stood by, This is one of them.
70 And he denied it again. k And a little after,
they that stood by said again to Peter, Surely thou
art one of them : * for thou art a Galilean, and thy
speech agreeth thereto.
71 But he began to curse and to swear, saying, I
know not this man of whom ye speak.
72 m And the second time the cock crew. And
Peter called to mind the word that Jesus said unto
him, Before the cock crow twice, thou shalt deny
me thrice. And n when he thought thereon, he
wept.
on his appearing, he was seized ; but as they had no way of
holding him, but only by the cloth which was wrapped round
him, he disengaged himself from that, and so escaped out of
their hands. This circumstance is not related by any other
of the evangelists.
Verse 54. Peter followed] On Peter's denial, see Matt. xxvi.
57, &c.
At the fire] n*«? to #«s, literally, at the light, i. e. a fire
that cast considerable light, in consequence of which, the
John 18. 16. iMatt. 26. 71. Luke 22. 58. John 18. 25 kMatt. 26 73
Luke 22 59. John 18. 26. > Acts 2. 7. m Matt. 26. 75. n Or, he wepi
abundantly, or, he began to neep.
maid-servant was the better able to distinguish him, see ver.
67.
Verse 61. Of the Blessed?] Qiov rov ivXoynrev, or of God the
blessed one. ©«ot> is added here by AK. ten others, Vulgate, and
one of the Itala. It might be introduced into the text, put in
Italics, if the authority of the M3S. and Versions be not deemed
sufficient, it appears necessary for the better understanding of
the text. The adjective, however, conveys a good seose by it-
self, and is according to a frequent Hebrew form of. speech*
Christ is examined by Pilate ;
Verse 72. And when he thought thereon, he wept.] Or, he
fell a weeping. This Mr. Wakefield thinks comes nearest to
the original, ext^stXai ex.Xau. Others think it means the wrap-
ping of his head in the skirts of his garment through shame
CHAP. XV. who delivers him to bcvrucijied.
and anguish. Others think that nri$«.\m, rather refers to the
violence or hurry, with which he left the place, being impelled
thereto by the terrors and remorse of his guilty conscience
Our own translation is as good as any.
CHAPTER XV.
Sesus is brought before Pilate, examined, and accused, but makes no answer, 1—5. The multitude clamour for the
release of Barabbas, and the crucifixion of Christ, 6 — 14. Pilate consents, and he is led away, mocked, insulted,
and nailed to the cross, 15 — 26. Two thieves are crucified with him, 27, 28. While hanging on the cross, he is
mocked and insulted, 29 — 32. The miraculous darkness and our Lord's death, 33 — 37. The rending of the vail,
and the confession of the centurion, 38, 39. Several women attend, and behold his death, 40, 41. Joseph of
Arimathca begs the body from Pilate, and buries it, 42 — 46. Mary Magdalene, and Mary the mother of Joses.
note the place of his burial, 47.
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ND a straightway in the morning,
the chief priests held a consulta-
tion with the elders and serines and the
whole council, and bound Jesus, and carried him
away, and delivered him to Pilate.
2 b And Pilate asked him, Art thou the king
of the Jews? And he answering said unto him,
Thou sayest it.
3 And the chief priests accused him of many
things : but he answered nothing.
4 c And Pilate asked him again, saying, An-
swerest thou nothing? behold how many things
they witness against thee.
5 d But Jesus yet answered nothing ; so that
Pilate marvelled.
6 1 Now e at that feast he released unto them
one prisoner, whomsoever they desired.
7 And there was one named Barabbas, which
lay bound with them that had made insurrec-
tion with him, who had committed murder in
the insurrection.
8 And the multitude crying aloud, began to
desire him to do as he had ever done unto them.
Ps. 2. 2. Matt. 27. 1. Luke 22. 66. & 23. 1. John 18. 28. Acts 3. 13. & 4.
26. >> Matt. 27. 11. c Matt. 27. 13. a Isai. 53. 7. John 19. 9.
NOTES ON CHAP. XV.
Verse 1. In the morning] See Matt, xxvii. 1, &c.
Verse 8. The multitude crying aloud] Av«/3«S»«*«ss. The word
itself strongly marks the vociferations, or to come nearer the
9 But Pilate answered them, saying, AAMfj42jf
Will ye that I release unto you the AcC(ii!Tp
King of the Jews ?
10 For he knew that the chief priests had de-
livered him for envy.
11 But f the chief priests moved the people,
that he should rather release Barabbas unto
them.
12 And Pilate answered and said again unto
them, What will ye then that I shall do unto
him whom ye call the King of the Jews ?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil
hath he done? And they cried out the more
exceedingly, Crucify him.
15 « And so Pilate, willing to content the peo-
ple, released Barabbas unto them, and deliver-
ed Jesus, when he had scourged him, to be cru-
cified.
16 % h And the soldiers led him away unto the
hall, called Praetorium; and they call together the
whole band.
17 And they clothed him with purple, and
« Matt. 27. 15. Luke 23. 17. John. 18. 39.-
8 Matt. 27. 26. John 19. 1, 16.-
-f Matt. 27. 20. Acts 3. 14
-h Matt. 27. 27.
original word, the bellowing of the multitude. It signifies
properly a loud and long cry, such as Christ emitted on the
cross. See the whole history of these proceedings against
our Lord, treated at large on Matt, xxvii.
x x 2
Christ is variously insulted; and is
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platted a crown of thorns, and put it
about his head.
18 And he began to salute him, Hail,
King of the Jews !
19 And they smote him on the head with a reed,
and did spit upon him, and bowing their knees,
worshipped him.
20 And when they had mocked him, they took
off the purple from him, and put his own clothes
on him, and led him out to crucify him.
21 a And they compel one Simon, a Cyrenian,
who passed by, coming out of the country, the
ST. MARK. brought to Golgotha, and crucified.
father of Alexander and Rufus, to bear
Malt. 27. 32. Luke 23. 2G,
— b Matt. 27. 33. Luke 23. 33. John 19. 17
c Matt. 27. 34.
Verse 17. And plaited a crown of thorns] In the note on
Matt, xxvii. 29. I have ventured to express a doubt whether
our Lord was crowned with thorns, in our sense of the word ;
this crown being designed as an instrument of torture. I am
still of the same opinion, having considered the subject more
closely since writing that note. As there I have referred to
Bishop Pearce, a man whose merit as a commentator is far
beyond my praise ; and who, it is to be regretted, did not
complete his work on the New Testament, I think it right to
insert the whole of his note here.
" The word xx,ctv()a>i may as well be the plural genitive
case of the word #x«v0es, as of xx.ot.v6ti ; if of the latter, it is
rightly translated of thorns, but the former would signify
what we call bears-foot, and the French branche ursine. This
is not of the thorny kind of plants, but it is soft and smooth.
Virgil calls it mollis acanthus, Eel. iii. 45. Geor. iv. 137. So
does Pliny sec. Epist. ver. 6. And Pliny the elder, in his
Nat. Hist. xxii. 22. p. 277. edit. Hard, says that it is l&vis,
smooth ; and that it is one of those plants that is cultivated
in gardens. I have somewhere read, but cannot at present
recollect where, that this soft and smooth herb was very com-
mon in and about Jerusalem. I find nothing in the New
Testament said concerning this crown which Pilate's soldiers
put on the head of Jesus, to incline one to think that it was
of thorns, and intended, as is usually supposed, to put him to
pain. The reed put into his hand, and the scarlet robe on his
back, were only meant as marks of mockery and contempt.
One may also reasonably judge, by the soldiers being said to
■platt this crown, that it was not composed of such twigs and
leaves as were of a thorny nature. I do not find that it is
mentioned by any of the primitive Christian writers as an
instance of the cruelty used towards our Saviour, before he
was led to his crucifixion, till the time of Tertullian, who
lived after Jesus's death at the distance of above 160 years.
He indeed seems to have understood, xx.»i$m in the sense of
A. M. 4033,
A. D. 29.
Ad. Olycup
ecu. 1.
his cross.
22 b And they bring him unto the
place Golgotha, which is, being interpreted, The
place of a scull.
23 c And they gave him to drink wine mingled
with myrrh : but he received it not.
24 H And when they had crucified him, d they
parted his garments, casting lots upon them, what
every man should take.
25 And e it was the third hour, and they cru-
cified him.
d Ps. 22. 18. Luke 23. 34. John 19. 23.
John 19. 14.
See Matt. 27. 45. Luke 23. 44.
thorns : and says, De Corona Militar. sect. xiv. edit. PameL
Franck. 1597. quale oro te, Jesus Christus sertum pro utroque
sexusubiit? Ex spinis, opinor et tribulis. The total silence
of Polycarp, Barnabas, Clem. Romanus, and all the other
Christian writers whose works are now extant, and who wrote
before Tertullian, in particular, will give some weight to in-
cline one to think that this crown was not platted with thorns*
But as this is a point on which we have not sufficient evi-
dence, I leave it almost in the same state of uncertainty in
which I found it. The reader may see a satisfactory account
of acanthus, bears-foot, in Quincy's English Dispensatory,
part. ii. sect. 3. edit. 8. 1742."
This is the whole of the learned and judicious prelate's
note ; on which I have only' to observe, that the species of
acanthus described by Virgil, and the two Plinys, . as inollis
and lewis, soft and smooth, is no doubt the same as that
formerly used in medicine, and described by Quincy and
other pharmacopceists ; but there are other species of the
same plant that are prickly ; and particularly those called the
acanthus spinosus, and the hicifolius ; the latter of which is
common in both the Indies ; this has leaves something like
our common holly, the jagged edges of which are armed
with prickles ; hut 1 do not conceive that this kind was used,
nor indeed any other plant of a thorny nature, as the Roman
soldiers who platted the crown, could have no interest in
adding to our Lord's sufferings ; though they smote him with
the rod, yet their chief object was to render him ridiculous,
for pretending, as they imagined, to regal authority.
Verse 21. A Cyrenian] One of Gyrene, a celebrated city
in the Pentapolis of Lybia.
The father of Alexander and Rufus'] It appears that these
two persons were well known among the first disciples of our
Lord. It is not unlikely, that this is the same Alexander who
is mentioned Acts xix. 33. and that the other is the Rufus
spoken of by St. Paul, Rom. xvi. 13.
He is insulted on the cross. CHAP. XV
26 And * the superscription of his
He calls on God and dies.
was written over,
THE
A. M. 4033.
A. D. 29.
AccViTp' accusation
— KING OF THE JEWS.
27 And h with him they crucify two thieves :
the one on his right hand, and the other on his
left.
28 And the Scripture was fulfilled, which
saith, c And he was numbered with the trans-
gressors.
29 H And d they that passed by railed on
him, wagging their heads, and saying, Ah,
* thou that destroyest the temple, and buildest it
in three days,
30 Save thyself, and come down from the
cross.
31 Likewise also the chief priests mocking, said
among themselves with the scribes, He saved
others ; himself he cannot save.
32 Let Christ the King of Israel descend now
from the cross, that we may see and believe.
And f they that were crucified with him re-
viled him.
33 IF And g when the sixth hour was come,
0 Matt. 27. 37. John 19. 19. h Matt. 27. 38. <■ Isai. 53. 12. Luke
22. 37. a Ps. 22. 7 « Ch. 14. 53. John 2. 19. f Matl. 27. 44. Luke
23. 39. s Matt. 27. 45. Luke 23. 44. 1> Ps. 21. 1. Matt 27. 46.
Verse 25. The third hour'] It has been before observed,
that the Jews divided their night into four watches, of three
hours each. They also divided the day into four general
parts. The first began at sunrise. The second three hours
after. The third at mid-day. , The fourth three hours after,
and continued till sun-set. Christ having been nailed to the
cross a little after mid-day, John xix. 14 — 16, 17. and having
expired about three o'clock, Mark xv. 33. the whole business
of the crucifixion was finished within the space of this third
division of the day, which Mark calls here the third hour.
Commentators and critics have found it very difficult to re-
concile this third hour of Mark, with the sixth hour of John,
chap. xix. 14. It is supposed that the true reading in John
xix. 14. should be rptni, the third, instead of tx.ru, the sixth:
a mistake which might have readily taken place in ancient
times, when the character [gamma, which was put for rpirit;
three, might have been mistaken for r episema, or sigma tau,
which signifies six. And rpir^, the third, instead of ex-rt),
the sixth, is the reading of some very eminent MSS. in (he
place in question, John xix. 14. See Bengel, Nexacomc,
there was darkness over the whole land
until the ninth hour.
34 And at the ninth hour, Jesus
cried with a loud voice, saying, h Elo
lama sabachthani ? which is,
A. M. 40i3.
A. D. 29.
An. Olymn.
CCU. 1.
Eh
being
, ^.01.
interpret-
ed, My God, my God, why hast thou forsaken
me?
35 And some of them that stood by, when they
heard it, said, Behold, he calleth Elias.
36 And ' one ran and filled a sponge full of vi-
negar, and put it on a reed, and k gave him to
drink, saying, Let alone: let us see whether Elias
will come to take him down.
37 l And Jesus cried with a loud voice, and gave
up the ghost.
38 IT And m the veil of the temple was rent in
twain from the top to the bottom.
39 H And D when the centurion, which stood
over against him, saw that he so cried out, and
gave up the ghost, he said, Truly this man was
the Son of God.
40 ° There were also women looking on p afar
off: among whom was Mary Magdalene, and
i Matt. 27. 48. John 19. 29. * Ps. C9. 21. I Matt. 27. 50. Luke 23.
46. John 19 30. m Matt 27. 51. Luke 23. 45. " Matt. 27. 54. Luke
23. 47. o Matt. 27. 55. Luke 23. 49.- V Ps. 38. 11.
M'Knight, Lightfoot, Rosenmuller, &c. on this perplexing
point.
Verse 27. Two thieves] A copy of the Itala tells their
names : One on the right hand — named Zoalhan ; and one on
the left hand — named Chammatha.
Verse 28. Tlie Scripture was fulfilled] All this verse is
wanting in many MSS. some Versions, and several of the
Fathers.
Verse 32. And believe.] In him is added by DFGHP-BHV.
and upwards of sixty others : as also the Armenian, Slavonic,
and four Itala.
Verse 34. My God, my God, &c] See on Matt, xxvii 46.
Verse 37. Gave up the ghost.] This was about 3 o'clock,
or what was termed by the Jews the ninth hour ; about the
time that the paschal lamb was usually sacrificed. The
darkness mentioned here, must have endured about two
hours and a half. Concerning this eclipse, see on Matt.
xxvii. 45.
Verse 40. Joses] Some MSS. and Versions read Joset, othess
Joseph. See on Matt, xxvii. 56..
Joseph of Jlrimathea begs the body,
WHIP" Mat7' the mother of James the less,
AccnyT' anc^ °f J°ses> and Salome ;
41 (Who also, when he was in Ga-
lilee, a followed him, and ministered unto hitu ;)
and many other women which came up with him
unto Jerusalem.
42 H b And now when the even was come,
because it was the preparation} that is, the day
before the Sabbath,
43 Joseph of Arimathea, an honourable coun-
sellor, which also c waited for the kingdom ofj
God, came, and went in boldly unto Pilate, and
craved the body of Jesus.
ST. MARK. and lays it in a new tomb,
44 And Pilate marvelled if he were
a Luke 8. 2, 3. b Matt. 27. 57. Luke 23. 50. John 19. 38.
Verse 42. The day before the Sabbath] What we would call
Friday evening. As the law of Moses had ordered, that no
criminal should continue hanging on a tree or gibbet till the
setting of the sun, and Joseph fearing that the body of our
Lord might be taken down, and thrown into the common
gruve with the two robbers, came and earnestly entreated
Pilate to deliver it to him, that he might bury it in his own
new tomb. See on Matt, xxvii. 56. and 60.
Verse 43. Went in boldly unto Pilate] He who was a cow-
ard before, now acts a more open fearless part, than any of
the disciples of our Lord ! This the Holy Spirit has thought
worthy of especial notice. It needed no small measure of
courage, to declare now for Jesus, who had been a few hours
ago condemned as a blasphemer by the Jews, and as a seditious
person by the Romans; and this was the more remarkable in
Joseph, because hitherto, for fear of the Jews, he had been
only a secret disciple of our Lord ; see John xix. 38.
The apostle sa3's, We have boldness to enter into the holiest
A. M 4033.
A. D. 29.
already dead : and calling unto him AccnT
the centurion, he asked him whether ^
he had been any while dead.
45 And when he knew it of the centurion, he
gave the body to Joseph.
46 d And he bought fine linen, and took him
down, and wrapped him in the linen, and laid
him in the sepulchre which was hewn out of a
rock, and rolled a stone unto the door of the
sepulchre.
47 And Mary Magdalene, and Mary the mother
of J oses, beheld where he was laid.
c Luke 2. 25, 38 d Matt. 27. 59, 60. Luke 23 53. John 19. 40.
through his blood. Strange as it may appear, the death of Je-
sus is the grand cause of confidence and courage to a believing
soul.
Verse 47. Beheld •where he was laid.] The courage and
affection of these holy women cannot be too much admired.
The strength of the Lord is perfected in weakness ; for here, a
timid man, and a few weak women, acknowledge Jesus in
death, when the strong and the mighty utterly forsook him.
Human strength and human weakness are only names in reli-
gion. The mightiest man in the hour of trial, can do nothing
without the strength of God ; and the weakest woman can do
all things, if Christ strengthens her. These truths are suffi-
ciently exemplified in the case of Peter and all his brother dis-
ciples, on the one hand ; and Joseph of Arimathea and the two
Marys, on the other. And all this is recorded, equally to pre-
vent both presumption and despair. Reader, let not these ex-
amples be produced before thee in vain.
CHAPTER XVI.
Early in the morning after the Sabbath the three Marys come to the sepulchre, bringing sweet spices to embalm the body,
1 — 4. They see an angel, zvho announces the resurrection of our Lord, 5—8. Jesus appears to Mary Magdalene,
mho goes and tells the disciples, 9 — 11. He appears also to the two disciples who zvere going into the country, who
also tell it to the rest, 12, 13. Afterward he appears unto the eleven, and commissions them to preach the Gospel to all
mankind, 14 — 16. And promises to endue them with power to work miracles, 17, 18. He is received up into heaven^
1 9. And they go forth to preach and work miracles, 20.
A. D. 29
An. Olymp
ecu. 1.
Women bring spices to embalm the body, CHAP
a. m. 4033. a ]VD a when the Sabbath was past,
J\^ Mary Magdalene, and Mary the
mother of James and Salome, b had
bought sweet spices, that they might come and
anoint him.
2 c And very early in the morning, the first day
of the week, they came unto the sepulchre at the
rising of the sun.
3 And they said among themselves, Who shall
roll us away the stone from the door of the sepul-
chre ?
XVI.
and see a vision of angels.
a Matt. 28. 1. Luke 24. 1.
John 20. 1.—
1. John 20. 1.
-b Luke 23. 56. <= Luke 24.
NOTES ON CHAP. XVI.
Verse 1. And anoint him]. Rather, to embalm him. This
is a proof that they had not properly understood what Christ
had so frequently spoken, viz. that he would rise again the
third day. And this inattention or unbelief of theirs, is a proof
of the truth of the resurrection.
Verse 2. Very early in the morning] This was the time they
left their own houses, and by the rising of the sun they got to
the tomb. As the preceding day was the Sabbath, they could
not, consistently with the observances of that day, approach
the tomb. See the concluding notes at the end of John.
The following observations from Lightfoot will serve to
illustrate this subject.
u The distinction of the twilight among the rabbins was
this :
" I. KintSTl snV'K Tlie hinde of the morning — the first ap-
pearance. R. Chaiia R.tb and R. Simeon ben Chalaphta tra-
velling together on a certain morning in the valley of Arbel, saw
the hinde of the morning, that its light spread the sky. R.
Chaiia said, Such shall be the redemption of Israel. First, it
goes forward by degrees and by little and little ; but by how
much the more it shall go forward, by so much the more it shall
increase. It was at that time that Christ arose, namely, in the
first morning, as may be gathered from the words of St. Mat-
thew. And to this the title of the 22d Psalm seems to have
respect — TWn nh-"* by See also Rev. xxii. lti. / am the
bright and morning star. And now, you may imagine, the wo-
men went out of their houses towards the sepulchre.
" II. pSS fton yi yyvii When any one may distinguish
between purple colour and white. From what time do they re-
cite their phylacterical prayers in the morning ? From that lime
that one may distinguish between purple colour and while. R.
Eliezer sailh, betiveen purple colour and green. Before this
time was obscurum adhuc captcz lucis, the obscurity of the begun
light, as Taeitus,t expression is.
4i III. tTTOn IMPWa When the east begins to lighten.
4 And when they looked, they saw AAMD 4^J'
that the stone was rolled away : for it ^cnT1'
was very great. —
5 dAnd entering into the sepulchre, they saw a
a young man sitting on the right side, clothed
in a long white garment; and they were af-
frighted.
6 e And he saith unto them, Be not affrighted :
Ye seek Jesus of Nazareth, which was crucified :
he is risen; he is not here: behold the place
where they laid him.
i Luke 24. 3- John 20- 1 1, 12. Matt. 28- 5, 6, 7.
"IV. nrann yi2 Sun-rise; from the hinde of the morning
going forth, until the east begins to lighten; and from the time
the east begins to lighten, until sun-rise, 4-c.
" According to these four parts of time, one might not
improperly suit the four phrases of the evangelists. Accord-
ing to the first, Matthew's, Tij s7ri<puTK&crv\, As it began to
dawn. According the second, John's, ttg&i (rxorttts tn x<s-/,s,
Early in the morning when it was yet dark. To the third,
Luke's, OgSgx fSctBeas, Very early in the morning. To the
fourth, Mark's, Atx\ Trgai, Very early in the morning. And
yet, Avc4Tf(A«vr«5 tS j)'A£«, At the rising of the sun. For the
women came twice to the sepulchre, as St. John teaches, by
whom the other evangelists are to be explained ; which being
well considered, the reconciling them together is very easy."
Verse 4. For it was very great] This clause should be read
immediately after the third verse, according to D. three copies
of the Itala, Syriac, Hier. and Eusebius. " Who shall roll us
away the stone from the door of the sepulchre ? for it was
very great. And when they looked, they saw that the stone
was rolled away." They knew that the stone was too heavy
for them to roll away ; and unless they got access to the body,
they could not apply the aromatics which they had brought to
finish the embalming.
Verse 6. Jesus of Nazareth] The Jews had given this name
to Christ by way of reproach, Matt. ii. 23. but as it was under
this name that he was crucified, John xix. 19. the angel here,
and the apostles after, have given him the same name ; Acts
iv. 10, &c. Names, which the world, in derision, fixes on
the followers of God, often become the general appellatives
of religions bodies : thus Quakers, Puritans, Pietists, and Me-
thodists, have in their respective times been the nicknames,
given in derision by the world to those who separated them-
selves from its corruptions. Our Lord, by continuing to bear
the name of the Nazarene, teaches us not to be too nice or
scrupulous in fixing our own appellation. No matter what the
name may be, as long as it implies no particular evil, and
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. I.
Christ appears to Mary Magdalene ; ST.
7 But go your way, tell his disciples
and Peter, that he goeth before you
into Galilee: there shall ye see him,
3 as he said unto you.
8 And they went out quickly, and fled from the
sepulchre ; for they trembled and were amazed :
"neither said they any thing to any man ; for they
were afraid.
9 H Now when Jesus Avas risen early the first
day of the week, c he appeared first to Mary Mag-
dalene, d out of whom he had cast seven devils.
a Matt. 2(5. 32. Ch. 14. 28.-
-» See Matt. 28. 8.
20. 14.
Luke 24. 9.-
-c John
serves sufficiently to mark us out. Let us be contented to bear
it, and thus carry about with us the reproach of Christ : always
taking care to keep our garments unspotted from the world.
Verse 7. Tell his disciples and Peter] Why is not Peter
included among the disciples ? For this plain reason, he had
forfeited his discipleship, and all right to the honour and pri-
vileges of an apostle, by denying his Lord and Master. How-
ever, he is now a penitent — tell him that Jesus is risen from
the dead, and is ready to heal his backsliding, and love him
freely ; so that after being converted, he may strengthen his
brethren.
Verse 9. Now when Jesus was risen, 8rc] This, to the con-
clusion of the Gospel, is wanting in the famous Codex Vati-
canus, and has anciently been wanting in many others. See
Wetstein and Griesbach. In the margin of the latter Syriac
version, there is a remarkable addition after this verse : it is
as follows : And they declared briefly all that was commanded,
to them that were with Peter. Afterward Jesus himself published
by them from east to west, the holy and incorruptible preaching of
eternal salvation. Amen.
Mary Magdale?ie] It seems likely, that after this woman
had carried the news of Christ's resurrection to the disciples,
that she returned alone to the tomb ; and that it was then,
that Christ appeared to her, John xx. 1 — 11, 12. and a little
after he appeared to all the women together, Matt, xxviii. 9.
Luke xxiv. 10.
Verse 10. Them that had been with him] Not only the eleven
disciples, but several others who had been the occasional com-
panions of Christ and the apostles.
Mourned and wept] Because they had lost their Lord and
Master, and had basely abandoned him in his extremity.
Verse 12. He appeared — unto two of them] These were the
two who were going to Emmaus. The whole account is given
by Luke, chap. xxiv. 13 — 34 where see the notes.
Dr Lightfoot's criticism upon this passage is worthy of
notice.
A. M 4033.
A. D. 29.
An. Olymp.
ecu. r.
MARK. and to two of his disciples.
10 e And she went and told them that
had been with him, as they mourned and
wept.
11 f And they, when they had heard that he
was alive, and had been seen of her, believed
not.
12 IT After that he appeared in another form
6 unto two of them, as they walked and went into
the country.
13 And they went and told it unto the residue:
neither believed they them.
* Luke 8. 2.-
-e Luke 24. 10. John 20. 18.-
24. 13.
-fLuke 24. 11. g Luke
" That in the verses immediately going before the discourse
is of the two disciples going to Emmaus, is without all con-
troversy. And then how do these things consist with that
relation in Luke, who saith, That they two returning to Jeru-
salem, found the eleven gathered together, and they that were
with them ; who said, The Lord is risen indeed, and has appear-
ed to Simon? Luke xxiv. 34. The word Asyevras, sayin<y,
evidently makes those to be the words rm "afox.*, of the eleven,
and of those that were gathered together with them : which,
when you read the Versions, you would scarcely suspect. For
when that word is rendered by the Syriac, X^f"^^ J *"^
cad amrin; by the Arabic, t^itJti (fy wehom yekolon;
by the Vulgate, dicentes ; by the Italian, dicendo ; by the
French, disans ; by the English, saying; who, I pray,
would take it in another sense, than that those two that re-
turned from Emmaus, said, The Lord is risen indeed, #c.
But in the original Greek, when it is the accusative case,
it is plainly to be referred to the eleven disciples, and those
that were together with them : as if they had discoursed
among themselves of the appearance made to Peter, either
before or now in the very access of those two coming from
Emmaus. And yet, says this our evangelist, that when these
two had related the whole business, they gave no credit to
them : so that, according to Luke, they believed Christ was
risen, and had appeared to Simon, before they told their
story ; but according to Mark, they believed it not, no not
when they had told it. The reconciling therefore of the evan-
gelists is to be fetched thence, that those words pronounced
by the eleven, On wyeg$>i I Ki/^iss «vt#$, &c. The Lord is risen
indeed, &rc. do not manifest their absolute confession of the
resurrection of Christ, but a conjectural reasoning of the sud-
den and unexpected return of Peter. I believe that Peter was
going with Cleophas into Galilee, and that being moved with
the words of Christ, told him by the women, Say to his dis-
ciples and Peter, I go before you into Galilee — think with your-
Our Lord's commission to his
a.m. 4033. 14 Tf a Afterward he appeared unto
An.' oi>mp. the eleven as they sat bat meat, and
them with their unbelief
upbraided
and hardness of heart,
not them which had
because
him
seen
they believed
after he was
risen.
15 c And he said unto them, Go ye into all the
world, d and preach the Gospel to every creature.
16 e He that believeth, and is baptized, shall
* Luke 24. 36. John 20. 19. 1 Cor.
28. 19. John 15. 16. * Col. I. 23.-
30, 31, 32. Rom. 10. 9. 1 Pet. 3. 21.
15. 5. b Or, together. c Matt.
— e John 3. 18, 36. Acts 2. 38. & 16.
self how doubtful Peter was, and how he fluctuated within
himself after his threefold denial, and how he gasped to see
the Lord again, if he were risen ; and to cast himself an hum-
ble suppliant at his feet. When therefore he heard these
things from the women, (and he had heard it indeed from
Christ himself, while he was yet alive, that when he arose he
would go before them into Galilee) and when the rest were
very little moved with the report of his resurrection, nor as
yet stirred from that place, he will try a journey into Galilee,
and Alpheus with him : which, when it was well known to
the rest, and they saw him return so soon and so unexpectedly
— Certainly, say they, the Lord is risen, and hath appeared to
Peter, otherwise he had not so soon come back again. And
yet, when he and Cleophas open the whole matter, they do
not yet believe even them."
Verse 14. And upbraided them with their unbelief] Never
were there a people so difficult to be persuaded of the truth
of spiritual things, as the disciples. It may be justly as-
serted, that people of so sceptical a turn of mind, would never
credit any thing till they had the fullest evidence of its truth.
The unbelief of the disciples is a strong proof of the truth of
the Gospel of God. See the addition at the end.
Verse 15. Go ye into all the world] See on Matt, xxviii. 19.
And preach the Gospel to every creature.] Proclaim the glad
tidings — of Christ crucified, and raised from the dead — to all
the creation, va,<n> rs? ktitbi — to the Gentile world ; for in this
sense nn3 berioth, is often understood among the Rabbins ;
because he, through the grace of God, hath tasted death for
every man, Heb. ii. 9. And on the rejection of the Gospel
by the Jews, it was sent to the whole Gentile world.
Verse 16. He that believeth] He that credits this Gospel
as a revelation from God : and is baptized — takes upon him
the profession of it, obliging himself to walk according to its
precepts : he shall be saved — redeemed from sin here, and
brought at last to the enjoyment of my eternal glory. But he
that believeth not, shall be damned — because he rejects the only
provision that could be effectual to his soul's salvation.
Verse 17. These signs shall follow] Or rather, accompany ;
A. M 4033.
A. D 29.
An. Olymp.
ecu. 1.
CHAP. XVI. disciples, and promise of protection
be saved; fbut he that believeth not,
shall be damned.
17 And these signs shall follow them
that believe: sIn my name shall they cast out
devils ; h they shall speak with new tongues ;
18 'They shall take up serpents; and if they
drink any deadly thing, it shall not hurt them ;
k they shall lay hands on the sick, and they shall
recover.
f John 12. 48. S Luke 10. 17. Acts 5. 16. & 8. 7. & 16. 18. & 19. 12.
h Act? 2. 4. & 10. 46. & 19. 6. 1 Cor. 12. 10, 28. ' Luke 10. 19. Acts 28.
5. k Acts 5. 15, 16. & 9. 17. & 28. 8. James 5. 14, 15.
this is the proper import of the original word irxgctx,atov6qo-ei.
from 5r«f a. with, and u.x.»XovBta I follow.
Them that believe] The believers, as we express it ; i. e. the
apostles, and all those who, in those primitive times, were en-
dued with miraculous powers, for the confirmation of the
doctrines they preached.
In my name] That is, by the authority and influence of the
Almighty Jesus.
Cast out devils] Whose kingdom Jesus Christ was mani
fested to destroy.
Speak with new tongues] This was most literally fulfilled
on the day of Pentecost, Acts ii. 4 — 12.
Verse 18. Take up serpents] Several MSS. add, a tow?
%££<r«v, in their hands — shall be enabled to give, when such a
proof may be serviceable to the cause of truth, this evidence
of their being continually under the power and protection of
God, and that all nature is subject to him. This also was
literally fulfilled in the case of Paul, Acts xxviii. 5.
If they drink any deadly thing] Qnvxtri/nav, {(po.^y.ot.y.t'i) being
understood — if they should through mistake, or accident, drink
any poisonous matter, their constant Preserver will take care
that it shall not injure them. See a similar promise, Isai.
xliii. 2.
They shall lay hands on the sick] And I will convey a heal-
ing power by their hands, so that the sick shall recover, and
men shall see that these are sent and acknowledged by the
Most High. Several instances of this kind are found in the
Acts of the Apostles.
That the apostles of our Lord should not lose their lives by
poison, is most fully asserted in this verse, and there is neither
record nor tradition to disprove this. But it is worthy of re-
mark, that Mohammed, who styled himself The Apostle of
God, lost his life by poison : and had he been a true apostle
of God, he could not have fallen by it. Al Kodai, Abul Feda,
and AlJanabi, give the following account.
When Mohammed, in the seventh year of the Hejra,
A. D. 628, had taken the city of Kheebar from the Arab
Jews, he took up his lodgings at the house of Hareth, the
Y 1
Christ ascends to heaven. The
A. M. 4033.
A. D. 29.
An. Olymp.
CCH. 1.
19 H So then, a after the Lord had
spoken unto them, he was "received
up into heaven, and c sat on the right
hand of God.
ST. MARK. disciples preach and work miracles
20 And they went forth, and preached
every where, the Lord working with
them, dand confirming the word with
signs following. Amen.
Acts I. 2,3.
-h Luke 24. 51.
-« Ps. 110. I. Acts 7. 55.
father of Marhab, the Jewish general, who had been slain at
the taking of the ciiy by Alee, the son-in-law of Mohammed.
Zeenab the daughter of Hareth, who was appointed to dress
the prophet's dinner, to avenge the fall of her people, and the
death of her brother, put poison in a roasted lamb which was
provided for the occasion. Bashar, one of his companions,
falling on too hastily, fell dead on the spot. Mohammed had
only chewed one mouthful, but had not swallowed it : though,
on perceiving that it was poisoned, he immediately spat it
out, yet he had swallowed a sufficiency of the juice to lay
the foundation of his death ; though this did not take place
till about three years after : but that it was the cause of bis
death then, his dying words, related by Al Janabi, and others,
sufficiently testify. When the mother of Bashar came to
see him in his dying agonies f he thus addressed her : " O mo-
ther of Bashar, I now feel the veins of my heart bursting
through the poison of that morsel, which I ate with thy son
at Kheebar."
Abul Feda, Ebnol Athir, and Ebn Phares say, that the pro-
phet acknowledged on his death-bed, that the poison which
he had taken at Kheebar, had tormented him from that time
qntil then, notwithstanding blisters were applied to his should-
ers, and every thing done in the beginning to prevent its
effects. Al Kodai, and Al Janabi relate, that when Zeenab
was questioned why she did this, she answered to this effect :
" I said in my heart, If he be a king, we shall hereby
be freed from his tyranny; and if he be a prophet, he will
easily perceive it, and consequently receive no injury." To
support his credit, he pretended that the lamb spoke to
him, and said that it was infected with poison ! See El-
tnakin, p. 8. It was therefore policy in him not to put
Zeenab to death. It has pleased God that this fact should
be acknowledged by the dying breath of this scourge of
the earth ; and that several of even the most partial Mo-
hammedan historians should relate it! And thus attested,
it stands for the complete and everlasting refutation of his
pretensions to the prophetic spirit and mission. Vide Speci-
men Hist. Arabum, a Pocockio, p. 189, 190. Le Coran tra-
duit par Savary, vol. i. p. 135, and 212. See also The Life
of Mohammed by Prideaux, 93, 101.
Verse 19. After the Lord had spoken] These things, and
conversed with them for forty days, he was taken up into
heaven, there to appear in the presence of God for us.
Verse 20. The Lord working with them] This co-opera-
tion, was twofold, internal and external. Internal, illuminating
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
d Acts 5. 12. it 14. 3. 1 Cor. 2. 4, 5. Hebr. 2. 4.
their minds, convincing them of the truth, and establishing
them in it. External, conveying their word to the souls that
heard it, by the demonstration of the Holy Ghost ; convincing
them of sin, righteousness, and judgment ; justifying them
by his blood and sanctifying them by his Spirit. Though
miraculous powers are not now requisite, because the truth
of the Gospel has been sufficiently confirmed ; yet this co-
operation of God is indispensably necessary, without which
no man can be a successful preacher ; and without which no
soul can be saved.
With signs following.] Rtxko\ov6ovvtoii c-^aai, the accom^
panying signs: viz. those mentioned in the 17th and 18th
verses, and those others just now spoken of, which still con-
tinue to be produced by the energy of God, accompanying the
faithful preaching of his unadulterated word.
Amen] This is added here by many MSS. and Versions ;
but is supposed not to have made a part of the text originally.
Griesbach, Bengel, and others, leave it out.
St. Jerom mentions certain Greek copies, which have the
following remarkable addition to ver. 14. after these words —
and reproached them for their unbelief and hardness of heart,
because they did not believe those who had seen him after he was
raised up ; Et Mi satisfaciebant dicentes : seculum istud ini-
cuitalis et incredulilatis substantia est, quae non sink per im-
mundos spiritus veram Dei apprehendi virtutem. ldcirco,jam
nunc revela justitiam tuam. " And they confessed the charge,
saying : This age is the substance of iniquity and unbelief,
which through the influence of impure spirits, does- not per-
mit the true influence of God to be apprehended. Therefore,
even now reveal thy righteousness."
There are various subscriptions to this book in the MSS. and
Versions ; the principal are the following. " The holy Gospel
according to Mark is ended — zvritten by him — in Egypt in
Rome — i« the Latin tongue — directed by Peter — the \0th — \2tk
year after the ascension of Christ — preached in Alexandria, and
all its coasts." Dr. Lardner supposes this Gospel to have
been composed A. D. 64 or 65, and published before the end
of the last-mentioned year. See the Preface.
The Gospel according to Mark, if not an abridgment of
the Gospel according to Matthew, contains a neat, perspicu-
ous abridgment of the history of our Lord : and taken in
this point of view, is very satisfactory ; and is the most pro-
per of all the four Gospels, to be put into the hands of young
persons in order to bring them to an acquaintance with the
Observations on the nature
CHAP. XVI.
and importance of baptism.
great facts of evangelical history. But as a substitute for the
Gospel by Matthew, it should ne?er be used. It is very likely
that it was written originally for the use of the Gentiles, and
probably for those of Rome. Of this, there seem to be se-
veral evidences in the work itself. Of the other Gospels it is
not only a grand corroborating evidence, but contains many
valuable hints for completing the history of our Lord, which
have been omitted by the others ; and thus in the mouths of
four witnesses, all these glorious and interesting facts are es-
tablished.
One thing may be observed, that this Gospel has suffered
more by the carelessness and inaccuracy of transcribers, than
any of the others : and hence the various readings in the MSS.
are much more numerous in proportion, than in the other
evangelists. Every thing of this description, which I judged
to be of real importance, I have carefully noted.
Though the matter of St. Mark's work came from the inspi-
ration of the Holy Spirit, yet the language seems to be entirely
his own : it is very plain, simple, and unadorned ; and sometimes
appears to approach to a degree of rusticity or inelegance.
Whoever reads the original, must be struck with the very
frequent, and often pleonastic occurrence of evdeas immedi-
ately, and 7rc(Atv again, and such like ; but these detract no-
thing from the accuracy and fidelity of the work. The He-
braisms which abound in it, may be naturally expected from
a native of Palestine, writing in Greek. The Latinisms which
frequently occur, are accounted for on the ground of this
Gospel being written for the Gentiles ; and particularly for
the Roman people : this, it must be confessed, is only theory,
but it is a theory which stands supported by many arguments,
and highly presumptive facts. However this may be, the
Gospel according to Mark is a very important portion of
divine revelation, which God has preserved by a chain of pro-
vidences, from the time of its promulgation until now : and for
which, no truly pious reader will hesitate to render due praise
to that God, whose work is ever perfect. Amen.
SOME OBSERVATIONS ON THE NATURE AND IMPORTANCE OF
On the subject of baptism, several observations have been
made in the course of the preceding notes ; and its great im-
portance to the Christian religion, carefully noted. Dr. Light-
foot has spoken well on the subject ; and 1 have reserved his
observations for this place, and earnestly recommend them to
the notice of every unprejudiced reader. On the mode of
administering baptism, there need be no dispute among Chris-
tians : both dipping and sprinkling are legitimate forms; and
either may be used, as the consciences or religious prejudices
of the parties may direct : but the thing itself, and its great
reference, are of the utmost importance. Baptism is a stand-
ing proof of the divine authenticity of the Christian religion ;
and as Dr. Lightfoot well argues, a seal of the truth of the
doctrine of justification by faith, through the blood of the
Covenant.
" It is no unfit or unprofitable question," he observes,
" Whence it came to pass, that there was so great a conflux of
men to John the Baptist, and so ready a reception of his bap-
tism ?
" I. The reason is, because the manifestation of the Mes-
sias was then expected, the weeks of Daniel being now spent
to the last four years : and therefore the people were stirred
up to prepare lor his appearing.
"II. Another reason of it was this. The institution of
baptism for an evangelical sacrament, was first in the hand of
the Baptist ; who, the word of the Lord coming to him, (Luke
iii. 11.) went forth, backed with the same authority, as the
chiefest prophets had in time past. But yet the first use of
baptism was not exhibited at that time. For baptism, very
many centuries back, had been both known and received in
most frequent use among the Jews ; and for the very same
end as it now obtains among Christians, namely, that by it
proselytes might be admitted into the church : and hence it
was called n?"U fiS^D baptism for proselytism ; and was dis-
tinct from n"U niOD baptism or washing from uncleanness.
See the Babylonian Talmud in Jevamoth.
" All the Jews assert, as it were with one mouth, that all the
nation of Israel were brought into the covenant, among other
things, by baptism. Israel (saith Maimonides, the great in-
terpreter of the Jewish law) was admitted into the covenant by
three things, namely, by circumcision, baptism, and sacrifice.
Circumcision was in Egypt, as it is said, None uncircumcised
shall eat of the pass-over. Baptism was in the wilderness, before
the giving of the law, as it is said, Thou shalt sanctify them to-
day and to-morrow, and let them wash their garments.
" III. They assert, that an infinite number of proselytes, in
the days of David and Solomon, were admitted by baptism.
The sanhedrin received not proselytes in the days of David and
Solomon : not in the days of David, lest they should betake
themselves to proselytism out of a fear of the kingdom of Is-
rael ; not in the days of Solomon, lest thei/might do the same
by reason of the glory of the kingdom. And yet abundance of
proselytes were made in the days of David ami Solomon before
private men ; and the great Sanhedrin was full of care about.
Yy2
Observations on the nature
this business ; for they would not cast them out of the church,
because they were baptized. Maimonides, Issure Biah, c. 13.
" IV. Whensoever any heathen will betake himself, and be
joined to the covenant of Israel, and place himself under the
wings of the Divine Majesty, and take the yoke of the law upon
him, voluntary circumcision, baptism, and oblation are required :
but if it be a woman, baptism and oblation, ibid. That was a
common axiom, Sl^U'l Swt? ij? 13 VH No man is a proselyte
until he be circumcised and baptized. Jevamoth, fol. 46.
" You see baptism inseparably joined to the circumcision
of proselytes. There was indeed some little distance of time ;
for they were not baptized till the pain of circumcision was
healed, because water might be injurious to the wound : but
certainly baptism ever followed. We acknowledge indeed,
that circumcision was plainly of divine institution ; but by
whom baptism, which was inseparable from it, was instituted,
is doubtful. And yet it is worthy of observation, our Saviour
rejected cii'cumcision, and retained the appendix baptism ;
and when all the Gentiles were now to be introduced into the
true religion, he preferred this proselytical introductory, (par-
don the expression) unto the sacrament of entrance into the
Gospel. One might observe the same almost in the Eucharist.
The lamb in the passover was of divine institution, and so in-
deed was the bread : but whence was the wine ? But yet, re-
jecting the lamb, Christ instituted the sacrament in the bread
and wine. Secondly, Observing from these things which have
been spoken, how very known and frequent the use of baptism
was among the Jews, the reason appears very easy, why the
Sanhedrin by their messengers inquired not of John concern-
ing the reason of baptism, but concerning the authority of
the baptizer ; not what baptism meant, but whence he had a
license so to baptize : John i. 25. Thirdly, Hence also the
reason appears, why the New Testament does not prescribe
by some more accurate rule, who the persons are to be bap-
tized.
" It appears clear enough by what has been already said,
in what sense this is to be taken in the New Testament,
which we sometimes meet with, namely, that the master of
the family was baptized with his whole family, Acts xvi. 15,
33, &c. Nor is it of any strength what some contend for,
•' that it cannot be proved there were infants in those fami-
lies :" for the inquiry is not so proper, whether there were
infants in those families, as it concluded truly and deservedly,
that if there were, they had all been to be baptized. Nor do
I believe this people that flocked to John's baptism, were so
forgetful of the manner and custom of the nation, that they
brought not their little children also with them to be baptized.
" I. If you compare the washing of polluted persons pre-
scribed by the law, with the baptism of proselytes, both that
and this implies nncleanness, however something different ;
that implies legal uncleanness, this heathen, but both pol-
luting. But a proselyte was baptized not only into the wash-
ing away of that Gentile pollution, nor only thereby to be
transplanted into the religion of the Jews ; bat that, by the
ST. MARK. and importance of baptism.
most accurate rite of translation that could possibly be, he
might so pass into an Israelite, that being married to an Is-
raelite woman, he might produce a free and legitimate seed \
and an undefiled offspring. Hence, servants that were taken
into a family were baptized, and servants also that were to
be made free : not so much because they were defiled with
heathen uncleanness, as that by that rite *0"i Sob SiOtsO be-
coming Israelites in all respects, they might be more fit to
match with Israelites, and their children be accounted as
Israelites. And hence the sons of proselytes, in following
generations, were circumcised indeed, but not baptized.
They were circumcised that they might take upon themselves
the obligations- of the law, but they needed not baptism,
because they were already Israelites.
" II. The baptism of proselytes was the bringing over of
Gentiles into the Jezvish religion : the baptism of John, was
the bringing over of Jews into another religion : and hence
it is the more to be wondered at, that the people so readily
flocked to him, when he introduced a baptism so different
from the known proselytical baptism. The reason of which
is to be fetched from hence, that at the coming of the Mes-
sias, they thought, not without cause, that the state of things
was plainly to be changed ; and that from the oracles of the
prophets, who with one mouth described the times of the
Messias for a new world.
" III. The baptism of proselytes, was an obligation to per-
form the law ; that of John, was an obligation to repentance :
for although proselytical baptism admitted of some ends, and
circumcision of others, yet a traditional and erroneous doc-
trine at that time, had joined this to both, that the proselyte
covenanted in both, and obliged himself to perform the law;
to which that of the apostle relates ; Gal. v. 3. / testify again
to every man that is circumcised, that he is a debtor to do the
whole law. But the baptism of John was a baptism of re-
pentance, Mark i. 4. which being undertaken, they who were
baptized, professed to renounce their own legal righteous-
ness, and on the contrary, acknowledged themselves to be
obliged to repentance and faith in the Messias to come.
" IV. That the baptism of John was by plunging the
body, (after the same manner as the washing unclean per-
sons, and the baptism of proselytes, was) seems to appear
from those things which are related of him ; namely, that he
baptized in Jordan, that he baptized in Enon because there
was much water there ; and that Christ, being baptized,- came
up out of the water: to which that seems to be parallel, Acls
viii. 38. Philip and the eunuch went down into the water, &c.
Some complain that this rite is not retained in the Christian
church, as though it something derogated from the truth of
baptism ; or as though it were to be called an innovation,
when the sprinkling of water is used instead of plunging.
" 1. That the notion of washing in John's baptism differs
from ours, in that he baptized none who were not brought
over from one religion, and that an irreligious one too, into
another, and that a true one. But there is no place for this
Observations on the nature
CHAP. XVI.
and importance of baptism.
among us, who are born Christians ; the condition therefore
being varied, the rite is not only lawfully, but deservedly
varied also. Our baptism argues defilement indeed, and un-
cleanness ; and demonstrates this doctrinal! v, that we being
polluted, have need of washing ; but this is to be understood
of our natural and sinful stain, to be washed away by the
blood of Christ and the grace of God : with which stain in-
deed they were denied, who were baptized by John. But
to denote this washing by a sacramental sign, the sprinkling
of water is as sufficient, as the dipping into water, when in
truth this argues washing and purification, as well as that.
" 2. Since dipping was a rite used only in the Jewish na-
tion, and proper to it, it were something hard, if all nations
should be subjected under it; but especially when it is
neither necessary to be esteemed of the essence of baptism,
and is moreover so harsh and dangerous, that in regard of
these things, it scarcely gave place to circumcision. We read
that some, leavened with Judaism to the highest degree, yet
wished that dipping in purification might be taken away ;
because it was accompanied with so much severity. In the
days of R. Joshua ben Levi, some endeavoured to abolish this
dipping, for the sake of the women of Galilee ; because by rea-
son oj the cold they became barren. Surely it is hard to lay
this yoke upon all nations, which seemed too rough for the
Jews themselves, and not to be borne by them— men too much
given to such kind of severer rites. And if it be demanded
of them who went about to take away that dipping, Would
you have no purification at all by water ? It is probable that
they would have allowed of the sprinkling of water, which
is less harsh, and not less agreeable to the thing itself.
" 3. The following ages, with good reason, and by divine
prescript, administered a baptism differing in a greater matter
from the baptism of John : and therefore it was less to differ
in a less matter. The application of water was necessarily
of the essence of baptism ; but the application of it in this
or that manner speaks but a circumstance : the adding also
of the word, was of the nature of a sacrament ; but the
changing of the word into this or that form, would you not
call this a circumstance also ? And vet we read the form of
baptism so changed, that you. may observe it to be threefold
in the history of the New -. estament.
" Farther, In reference to the form of John's baptism,
which thing we have proposed to consider in the second
place ; it is not at all to be doubled that he baptized in the
name of the Messias now ready to come ; that they might be
the readier to receive the Messias, when he should manifest
himself. The apostles, baptizing the Jews, baptized them
in the name of Jesus ; ^because Jesus of Nazareth had now
been revealed for the Messias) and that they did, when it had
been before commanded them by Christ, baptize all nations,
in the name of the Father, of the Son, and of the Holy Ghost.
So you must understand that which is spoken, John iii. 23.
and iv. 2. concerning the disciples of Christ baptizing ;
namely, that they baptized in the name of Jesus ; that thence
it might be known that Jesus of Nazareth was the Messias,
in the name of whom, suddenly to come, John had bap-
tized. That of St. Peter is plain, Acts ii. 38. Be baptized
every one of you in the name of Jesus Christ: and that, Act*
viii. 16. They were baptized in the name of Jesus.
" But the apostles baptized the Gentiles according to the
precept of our Lord, in the name of the Father, and of the
Son, and of the Holy Ghost, Matt, xxviii. 19. For since it
was very much controverted among the Jews, about the true
Messias, it was not without cause, yea nor without necessity,
that they baptized in the name of Jesus ; that by that seal
might be confirmed this mo9t principal truth in the Gospel,
and that those that were baptized, might profess it : that
Jesus of Nazareth was the true Messias. But among the Gen-
tiles, the controversy was not concerning the true Messias,
but concerning the true God. Among them, therefore, it was
needful that baptism should be conferred in the name of the
true God, Father, Son, and Holy Spirit.
" We suppose therefore, that men, women, and children came
to John's baptism, according to the manner of the nation in
the reception of proselytes ; namely, that they, standing in
Jordan, were taught by John, that they were baptized into tho
name of the Messias, who was now immediately to come ;
and into the profession of the doctrine of the Gospel concern-
ing faith and repentance ; that they plunged themselves into
the river, and so came out. And that which is said of them,
that they were baptized by him, confessing their sins, is to be
understood according to the tenor of the Baptist's preaching ;
not that they did this man by man, or by some particular
confession made to John, or by openly declaring some parti-
cular sins ; but when the doctrine of John exhorted them to
repentance and faith in the Messias, they renounced and dis-
owned the doctrine and opinion of justification by their own
works, wherewith they had been beforetime leavened ; and ac-
knowledge and confessed themselves sinners."
It is worthy of remark, that neither priest nor Levite dip-
ped the persons who were baptized : the persons stood in
the water ; three persons ordinarily stood to instruct them and
witness the fact ; when the instruction was ended, the person
himself who was to be baptized, put himself under the water,
and then came out. In the case of a woman, the disciples of
the wise men turned their backs, while she plunged herself,
and came out of the water : for I suppose the whole Jewish
practice will not afford a single instance, where a priest or
any other man put the woman under the water when she was
baptized. From this we learn, that the act of baptism was
performed by the person himself; but the instruction relative
to its end, obligation, &c. came from another.
" They baptized also young children (for the most part
with their parents.) They baptize a little proselyte accord-
ing to the judgment of the Sanhedrin ; that is, as the gloss ren-
ders it, If he be deprived of his father, and his mother brings
him to be made a proselyte, they baptize him [because none be-
comes a proselyte without circumcision and baptism) according
Observations on the nature
ST. MARK.
and importance of baptism.
to the judgment, or rite, of the Sanhedrin ; that is, that three
men be present at the baptism, who are now instead of a father
to him. And the Gemara, a little after says, If with a pro-
selyte, his sons and his daughters are made proselytes also, that
which is done by their father redounds to their good.
" R. Joseph saith, When they grow into years, they may re-
tract : where the gloss writes thus, This is to be understood of
little children, who are made proselytes together with their
father. Bab. Cherub, fol. 11.
" A heathen woman, if she is made a proselytess when she is
now big with child, the child needs not baptism ; for the baptism
of his mother serves him for baptism. Otherwise he were to
be baptized. Jevam. fol. 78.
" If an Israelite take a Gentile child, or find a Gentile in-
fant, and baptize him in the name of a proselyte, behold, he is
a proselyte. Maim, in Jlvadim, c. 8.
" We cannot pass over that which is indeed worthy to be
remembered. Any one's servant is to be circumcised, though
he be unwilling ; but any one's son is not to be circumcised, if
he be unwilling. R. Hezekiah saith, Behold, a man finds an
infant cast out, and he baplizeth him in the name of a servant :
in the name of a freeman, do you also circumcise him in the
name of a freeman. Hieros. Jevam. fol. 8.
" Our Lord says to his disciples, Matt, xxviii. 19. Go
therefore and teach all nations, baptizing them, &c. /*,xB~>irev-
a-ctre — that is, Make disciples : — bring them in by baptism,
that they may be taught. They are very much out, who.
from these words, cry down infant baptism: and assert that
it is necessary for those that are to be baptized to be taught
before they are baptized. 1. Observe the words here : &*&)-
revs- art, make disciples: and then after, ^nWxovres, teaching,
in the 20th verse. 2. Among the Jews, and also with us, and
in all nations, those are made disciples that they may be
taught. A certain heathen came to the great Hillel and said,
Make me a proselyte that thou mayest teach me; Bab. Shab.
fol. 31. He was first to be proselyted, and then taught.
Thus, first, Make them disciples ( pctS-yTevo-aTe) by baptism ;
and then, Teach them to observe all things, &c. AiJWxete
UUTUS TripilV TTCtVTX. X.. T. X.
" B«5j-t/^«vt£?, baptizing. — There are various ends of bap-
tism : 1 . According to the nature of a sacrament, it visibly
teaches invisible things; that is, the washing us from all our
pollutions by the blood of Christ, and by the cleansing of
grace : Ezek. xxxvi. 25. 2. According to the nature of a
sacrament, it is a seal of divine truth. So circumcision is
called, Rom. iv. 1 1. And he received the sign of circumcision,
the seal of the righteousness of faith, &c. So the Jews, when
they circumcised their children, gave this very title to cir-
cumcision. The words used when a child was circumcised
you have in their Talmud. Among other things, he who is
to bless the action, says thus : ' Blessed be he, who sanctified
him that was beloved from the womb, and set a sign in his
flesh, and sealed his children with the sign of the Holy Cove-
nant,' &c. Hieros. Berac. fol. 13. But in what sense are sa-
craments to be called seals ? Not that they seal (or confirm)
to the receiver his righteousness ; but that they seal the divine
truth of the covenant and promise. Thus the apostle calls
circumcision, the seal of the righteousness of faith ; that is, it
is the seal of this truth and doctrine, that justification is by
faith, which justice Abraham had, when he was yet uncir-
cumcised. And this is the way whereby sacraments confirm
faith ; namely, because they doclrinally exhibit the invisible
things of the covenant ; and like seals, so by divine appoint-
ment, sign the doctrine and truth of the covenant. 3. Accord-
ing to the nature of a sacrament, it obliges the receivers to the
terms of the covenant ; for as the covenant itself is of mutual
obligation between God and man, so the sacraments, the seals
of the covenant, are of like obligation. 4. According to its
nature, it is introductory to the visible church. 5. It is a dis-
tinguishing sign between a Christian and no Christian, namely,
between those who acknowledge and profess Christ, and Jews,
Turks, and Pagans, who do not acknowledge him. MxS-yrev-
crave Taira, roc {3-vsj fia.7rTi£ovTss — Disciple all nations, baptizing,
&c. When they are under baptism, they are no longer under
heathenism; and this sacrament puts a difference between
those who are under the discipleship of Christ and those who
are not. And 6. Baptism also brings its privileges along with
it ; while it opens the way to a partaking of holy things in
the church, and places the baptized within the church, over
which God exercises a more singular providence, than over
those who are out of the church.
" And now, from what has been said, let us argue a little
farther in behalf of infant baptism.
" To the objection, It is not commanded to baptize infants,
therefore they are not to be baptized: — I answer, It is not
forbidden to baptize infants, therefore they are to be baptized.
And the reason is plain : for when pazdo-baptism in the Jewish
church was so known, usual, and frequent in the admission
of proselytes, that nothing almost was more known, usual,
and frequent : there was no need to strengthen it with any
precept, when baptism was now passed into an evangelical
sacrament. For Christ took baptism into his hands and into
evangelical use, as he found it ; this only added, that he might
promote it to a worthier end and a larger use. The whole
nation knew well enough that little children used to be bap-
tized : there was no need of a precept for that, which had
ever by common use prevailed. If a royal proclamation should
now issue forth in these words, Let every one resort on the
Lord's day to the public assembly in the church ; certainly
he would be mad who in times to come should argue hence,
that prayers, sermons, and singing of psalms, were not to be
celebrated on the Lord's day in the public assemblies, because
there is no mention of them in the proclamation. For the
proclamation provided for the celebration of the Lord's day
in the public assemblies in general ; but there was no need to
make mention of the particular kinds of the divine worship
to be celebrated there, when they were always and every
where well known, and in daily use, before the pubjishing of
Observations on the nature
CHAP. XVI.
and importance of baptism.
the proclamation, and when it was published. The case is the
very same in baptism- On the other hand, therefore, there
was need of a plain and open prohibition that infants and
little children should not be baptized, if our Lord would not
have had them baptized. For since it was most common in
all preceding ages, that little children should be baptized; if
Christ had been minded to have that custom abolished, he
would have openly forbidden it. Therefore his silence, and
the silence of the Scripture in this matter, confirms pcedo-bap-
tism, and continues it to all ages.
" I. Baptism, as a sacrament, is a seal of the covenant
And why, I pray, may not this seal be set on infants? The
seal of divine truth has sometimes been set upon inanimate
things, and that by God's appointment. The bow in the
cloud, is a seal of the covenant. The law engraven on the
altar. Josh. viii. was a seal of the covenant. The blood sprin-
kled on the twelve pillars, which were set up to represent the
twelve tribes, was a seal and bond of the covenant, Exod.
xxiv. And now tell me, Why are not infants capable in like
manner of such a sealing ? They were capable heretofore of
circumcision, and our infants have an equal capacity. The
sacrament does not lose this its end, through the indisposition
of the receiver : Peter and Paul, apostles, were baptized.
Their baptism, according to its nature, sealed to them the
truth of God in his promises, concerning the washing away of
sins, &,c. and they from this doctrinal virtue of the sacrament,
received confirmation of their faith. So also Judas and Simon
Magus, hypocrites, wicked men, were baptized. Did not
their baptism, according to the nature of it, seal this doctrine
and truth* that there was a washing away of sins? It did not
indeed seal the thing itself to them, nor was it at all a sign to
them of the washing away of their sins : but baptism does of
itself seal this doctrine. You will grant that this axiom is
most true. Abraham received the sign of circumcision, the
seal of the righteousness of faith And is not this equally
true — Esau, Ahab, Ahaz, received the sign of circumcision,
the seal of the righteousness of faith? Is not circumcision
the same to all? Did not circumcision, to whomsoever it was
administered, sign and seal this truth, that there was a right-
eousness of faith? The sacrament has a sealing virtue in itself,
which does not depend on the disposition of the receiver.
" II. Baptism, as a sacrament, is an obligation. But now in-
fants are capable of being obliged. Heirs are sometimes ob-
liged by their parents, though they are not yet born : see
Deut. xxiv. 11, 15. For that to which any one is obliged,
obtains a right to oblige : ex equitate rei, from the equity of
the thing, and not ex captu obligati, from the apprehension
of the person obliged. The law is imposed upon all ; under
this penalty, ' Cursed be every one that doth not continue in
all,' &c. It is ill arguing from hence, that a man has power
to perform the law ; but the equity of the thing itself is very
well argued hence. Our duty obliges us to do every thing
which the law commands, but we cannot [without divine
help] perform the least tittle of it.
" III. An infant is capable of privileges, as well as an old
man, (and baptism is privilegial.) An infant has been crown-
ed king in his cradle — an infant may be made free, who is
born a slave. The Gemarists speak very well in this matter.
Rab. Honna says, They baptize an infant proselyte by the com-
mand of the bench. Upon what is this grounded ? On this,
that baptism becomes a privilege to him. And they may endow
an absent person with a privilege : or they may bestow a pri-
vilege upon one, though he be ignorant of it. Bab. Chelub.
fol. 1 1. Tell me then, why an infant is not capable of being
brought into the visible church, and receiving the distinguish-
ing sign between a Christian and a heathen, as well as a grown
person ?" See LightfooVs Hora; Hebraicae, in Matt. iii. and
xxviii.
While this sheet was at press, I received the following obser-
vations on the subject, from a highly intelligent and learned
friend whose name woidd do my work honour, were I permitted
to make it public. He says :
" I presume the substance of the argument respecting in-
fant baptism, pro and con, is fairly epitomized by Doddridge
in his lectures, cliii. iv. v. Doubtless, much can be said for it
on the principles he has laid down : and he has of course
given all, which had been adduced on the subject. Yet after
all he himself seems scarcely satisfied. His corollary is re-
markable : ' Since there is so great an obscurity on the ques-
tion, and so many considerable things may be advanced on
both sides, it is certainly very reasonable that Christians, whose
persuasions relating to infant baptism are different, should
maintain mutual candour towards each other : and avoid all
severe and unkind censures on account of such difference.'
" This was, at all events, good advice ; and worthy of the
amiable man who gave it. But it would be most desirable,
that this long agitated question could be brought to a more
certain issue. Constituted as man is, dissonance of mind will
ever, more or less, obstruct coalescence of affection. To in-
vestigate truth therefore, even in its most speculative firms,
provided it be done soberly and dispassionately, is at least to
subserve the cause of charity.
" In addition to the arguments which Doddridge has enu-
merated on the side of infant baptism I would put this ques-
tion : If infant baptism had not been in use in those churches
over which Timothy and Titus presided ; must there not have
existed, by the time at which the epistles to those two pastors
were written, a considerable class of persons, neither wholly
out of, nor yet properly in the church — a class, whose very
peculiar and very important circumstances and characters
would have demanded distinct recognition ? They would
have been eminently the spes gregis, and by necessary conse-
quence, would have needed to be watched over with special
superintendence.
" When, therefore, amid the recognitions of old men, old
women, young women, young men, children, parents, servants,
masters ; the rich, the friendly, the unfriendly, -lie heretical ;
there is not the most shadowy intimation of such a class, as.
Observations on the nature
deferred baptism necessarily supposes, (that is, of young as-
pirants, already bound to the church in affection, and entitled
to more tender care than even the actually initiated) what
stonger evidence could we have, that no such class existed ?
If it had existed, sclf-evidently it must have been adverted to :
it is not adverted to ; therefore, it did not exist.
" But this is not all. They who must have composed this
class, had it existed, are expressly and repeatedly mentioned.
But where ? In the actual survey of the church. As the vigi-
lant eye of the apostle of the Gentiles passes along the line
of the faithful, both at Ephesus and Colosse, he finds and ad-
dresses the infant members of the body. There is no shade
of difference indicated. They come in as complete compeers,
with the classes which precede and follow. Included thus in
the church, without the slightest note of distinction, what can
be more evident, than that they made a part of the church
in the mind of the includer ?
" Once more. Let the address of St. Paul to the Ephesian
children be specially noted. Children, says he, obey your pa-
rents, tv JCff i» 1 How could they obey ev Kvgia, if they them-
selves were not ev Kof<»? In every instance, this expression
marks incorporation into the Christian body. For example,
when St. Paul distinguishes those of the family of Narcissus,
who were Christians, his language is : rovi ovt#s EN KYFIft.
In like manner, Onesimus, the reconciled servant of Phile-
mon, was, in consequence of his conversion, to be doubly
dear to his master, ev o-«£*i x«< EN KTPIJi : ev <t«£xj, from having
been formerly domesticated with Philemon : ev Kvgia, as being
now his fellow Christian. The equivalent expression, £v
XgnrTa, occurs in the same sense, in St. Paul's salutation of An-
dronicus and Ireneus, (Rom. xvi. 7.) Oi xxi srge e,u,ov ytyavxnv
EN XPISTli, -who also were in Christ before me.
" Respecting the age of the persons designated (Ephes.
vi. 1.) by the term rx tiki*, there can be no question ; as a
subsequent verse distinctly states them to be such children
as were subjects of discipline and mental institution — ncctfoicc,
x.xi vevS-eirict. But it must not escape attention, bow exactly
the sequel of the apostle's address accords with the com-
mencement ; the injunction being given as to those in express
covenant. ' Honour thy father and thy mother — for this is
the first commandment with promise.' Had those addressed
been out of the Christian pale, this language would have been
inapplicable. In that case, they would have been aarsAAorf <»-
f«vo< tjj; TroAfTffoss too Io-foseA — therefore not within the range
of the divine commandment ; and |ev«< rai e^ix9-t}xa» tjj; evxy-
yi^ixi — consequently not warranted to assume an interest in
the promise. As then, even the pressing of the sacred in-
junction, supposes the persons on whom it is urged to be c-v^-
■yroXiTxt t»v ccytai, fellow-citizens with the saints, their acknow-
ledged interest in the promise proves them aixeiai rav ©saw, of
the household of God. I cannot therefore but conclude, that
this single passage, if even it stood alone, ought to set the
tedious and troublesome controversy, respecting infant bap-
tism, for ever at rest.
ST. MARK. and importance of baptism.
" There is another point'relative to this long-agitated ques^
tion, which also I think the Scripture has anticipated and set-
tled— I mean, immersion. Some think baptism by sprink-
ling a contradiction. St. Paul, however, 1 Cor. x. 1,2. did
not think so. After telling ns, that »i irxTt^ — ?t«vt£s wo ryu
vityiMv ycrccv, xcti wosvTe? S'icc r*n SxXxo-tnis e^<>jA.9-ov, all our fathers
were under the cloud, and all passed through the sea ; he adds,
with equal reference to the former as to the latter, xxi vxi-
re; e<s rev M&icnjv tfieiTrri <r <*vto ev tjj ve^eAij kxi ev tjj 5-ojA»jo-o-jj, and
were all baptized unto Moses in the cloud and in the sea. The
question then is, How were they baptized in the cloud? Not,
surely, by immersion ; for they were Tno tjjv ve^eAuv, under
the cloud. It could therefore be only by aspersion; this, and
this alone, being the Datural action of a cloud. All clouds are
condensations of vapour ; and that the mysterious cloud here
referred to, had the natural properties of a common cloud, ap-
pears from the specified purpose to which it was applied ; ' He
spread a cloud for a covering,' — ab cestu sive ardore solis, says
Pool. St. Paul therefore clearly spoke of ' being baptized in
the cloud,' with a direct eye to the moisture which it contain-
ed. In this view, the thought is strictly just: in any other
view it would be unintelligible. It follows then, that, St. Paul
being the judge, to be sprinkled is to be baptized, no less than
to be immersed is to be baptized.
" Why should we doubt, that this was said by St. Paul,
for the express purpose of providing means for terminating,
in its proper time, a vexatious dispute ? I am persuaded that
when the apostle was taken to the third heaven, he saw from
that elevation, the whole series of the church's progress, from
his own time until the glorious xvxKstpxXxiaFu;, of which he
himself speaks, (Ephes. i. 10.) and that unless we take this
extension of view into the account, we cannot fully, perhaps
not at all, fathom the depth of his writings."
, JVov. 1812.
It is easy to carry things into extremes on the right hand
and on the left. In the controversy, to which there is a very
gentle reference in the preceding observations, there has been
much asperity on all sides. It is high time this were ended.
To say that water baptism is nothing, because a baptism of the
Spirit is promised, is not correct. Baptism, howsoever ad-
ministered, is a most important rite in the church of Christ.
To say that sprinkling or aspersion is no Gospel baptism, is as
incorrect, as to say immersion is none. Such assertions are
as unchristian as they are uncharitable ; and should be care-
fully avoided, by all those, who wish to promote the great
design of the Gospel — glory to God, and peace and good will
among men. Lastly, to assert that infant baptism is unscrip-
tural, is as rash and reprehensible as any of the rest. Myriads
of conscientious people choose to dedicate their infants to
God, by public baptism. They are in the right ! and by act-
ing thus, follow the general practice both of the Jewish and
Christian church — a practice, from which it is as needless as
it is dangerous to depart.
London, Nov. 22, 1812.
PREFACE TO THE GOSPEL
ACCORDING TO
X • Xj U XV Slim
WITH A SHORT ACCOUNT OF HIS LIFE,
A HERE is little certain known of this evangelist : from what is spoken in the Scriptures, and by
the best informed of the Primitive Fathers, the following probable account is collected.
Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity, but
Michaelis thinks he was a Gentile, and brings Colos. iv. 10, 11, 14. in proof, where St. Paul dis-
tinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and
Demas, who were of the circumcision, i. e. Jews. Some think he was one of our Lord's seventy
disciples. It is worthy of remark, that he is the only evangelist who mentions the commission
given by Christ to the seventy, chap. x. 1 — 20. It is likely he is the Lucius mentioned Rom. xvi.
21. and if so, he was related to the apostle Paul, and that it is the same Lucius of Cyrene who is
mentioned Acts xiii. 1. and in general with others, Acts xi. 20. Some of the ancients, and some of
the most learned and judicious among the moderns, think he was one of the two whom our Lord
met on the way to Emmaus on the day of his resurrection, as related Luke xxiv. 13 — 35. one of
these was called Cleopas, ver. 18. the other is not mentioned, the evangelist himself being the person
and the relator.
St. Paul styles him his fellow-labourer, Philem. ver. 24. It is barely probable that he is the person
mentioned, Col. iv. 14. Luke, the beloved Physician. All the ancients of repute, such as Eusebius,
Gregory Nyssen, Jerom, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician,
but where he was born, and where he exercised the duties of his profession, are not known. Many
moderns have attributed to him the most profound skill in the science of painting, and that he made
some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to
him by any writer, previously to Nicephorus Callisti, in the fourteenth century, an author who
scarcely deserves any credit, especially in relations not confirmed by others.
He accompanied St. Paul when he first went into Macedonia, Acts xvi. 8 — 40. xx, xxvii, and
sxviii. Whether he went with him constantly afterward is not certain ; but it is evident he accom-
panied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have
collected many particulars of the evangelic history : from Jerusalem he went with Paul to Rome,
where he staid with him the two years of his imprisonment in that city. This alone makes out the
z z
PREFACE TO ST. LUKE.
space of five years and upwards. It is probable that he left St. Paul when he was set at liberty, and
that he then went into Greece, where he finished and published this Gospel, and the book of the
Acts, which he dedicated to Theophilus, an honourable Christian friend of his in that country. It is
supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose
he published this Gospel fifteen, others twenty-two years, after the ascension of Christ.
See much on this subject in Lardner, Works, vol. vi. p. 104, &c. and in Michaelis's Introduction to
the New Testament.
Some learned men think that Luke has borrowed considerably from St. Matthew : collate chap. iii.
7,8,9, 16, 17. with Matt. iii. 7—12. also chap. v. 20—38. with Matt. ix. 2—17. also chap. vi.
1 — 5. with Matt. xii. 1 — 5. Luke vii. 22 — 28. with Matt. xi. 4 — 11. also chap. xii. 22 — 31. with
Matt. vi. 25 — 33. It is allowed that there is considerable diversity in the order of time, between
St. Matthew and St. Luke, which is accounted for thus : Matthew deduces the facts related in his
history in chronological order. Luke, on the contrary, appears to have paid little attention to this
order, because he proposed to make a classification of events, referring each to its proper class,
without paying any attention to chronological arrangement. Some critics divide this history into five
distinct classes or sections, in the following manner.
CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, con-
comitant, and immediately succeeding circumstances, from chap. i. and ii. 1 — 40.
CLASS II. Contains a description of our Lord's infancy and bringing up ; his visit to the temple
when twelve years of age; and his going down to Nazareth, and continuing under the government
of his parents. Chap. ii. 41 — 52.
CLASS III. Contains the account of the preaching of John Baptist, and his success ; the baptism
of Christ, and his genealogy. Chap. iii.
CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three
years of his ministry, from chap. iv. to chap, ix, 1 — 50. This seems evident : for as soon as Luke had
given the account of our Lord's temptation in the desert, chap. iv. 1 — 13. he represents him as im-
mediately returning in the power of the Spirit into Galilee, ver. 14; mentions Nazareth, ver. 16;
Capernaum, ver. 31; and the lake of Galilee, chap. v. ver. 1; and thus to chap. ix. 50. goes on to
describe the preaching, miracles, &c. of our Lord in Galilee.
CLASS V. and last, commences at chap. ix. ver. 51. where the evangelist gives an account of our
Lord's last journey to Jerusalem: therefore this class contains not only all the transactions of our
Lord from that time to his crucifixion, but also the account of his resurrection, his commission to his
apostles, and his ascension to heaven. Chap. ix. 51. to chap. xxiv. 53. inclusive.
A plan similar to this has been followed by Suetonius, in his life of Augustus : he does not pro-
duce his facts in chronological order, but classifies them, as he himself professes, cap. 12. giving
an account of all his wars, honours, legislative acts, discipline, domestic life, &c. &c. Matthew
therefore is to be consulted for the correct arrangement of facts in chronological order : Luke, for
a classification of facts and events, without any attention to the order of time in which they oc-
curred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller.
It must not, however, be forgotten, that this evangelist gives us some very valuable chronological
data in several parts of the three first chapters. These shall be noticed in their proper places.
THE GOSPEL
ACCORDING TO
ST. LUKE
Ussherian year of the World, 3999. — Alexandrian year of the World, 5497. — Antiochian year of the World, 5487. — Con
stantinopolitan iEra of the World, 5503. — Rabbinical year of the World, 3754. — Year of the Julian Period, 4708. — iEra
of the Seleucidas, 307. — Year before the Christian JEra, 6 — Year of the CXCIII. Olympiad, 3.— Year of the building of
Rome, 748. — Year of the Julian iEra, 41 — Year of the Caesarean iEra of Antioch, 44. — Year of the Spanish $>a, 34. —
Year of the Paschal Cycle or Dionysian Period, 529 — Year of the Christian Lunar Cycle, or Golden Number, 15.—
Year of the Rabbinical Lunar Cycle, 12. — Year of the Solar Cycle, 4. — Dominical Letter, C. — Epact, 4. — Year of the
Emperor Augustus, 25. — Consuls, D. Leelius Balbus, and C. Antisties Vetus, from January 1 to July 1 ; and Imp. C.
Julius Caesar Octav. Augustus XII. and L. Cornelius Sulla, for the remainder of the Year. The reason why two sets of
Consuls appear in this Chronology is this : the Consuls were changed every year in July, therefore taking in the whole
year, four Consuls necessarily appear : two for the first six months, and two for the latter half of the year.
CHAPTER I.
The preface, or St. Luke^s private epistle to Theophilus, 1 — 4. The conception and birth of John Baptist foretold
by the angel Gabriel, 5 — 17. Zacharias doubts, 18. And the angel declares he shall be dumb, till the accom-
plishment of the prediction, 19 — 25. Six months after, the angel Gabriel appears to the Virgin Mary, and
predicts the miracidous conception and birth of Christ, 26 — -38. Mary visits her cousin Elisabeth, 39 — 45.
Mary^s song of exultation and praise, 46 — 56. John the Baptist is bom, 57 — 66. The prophetic song of his
father Zacharias, 67 — 79. John is educated in the desert, 80.
ORASMUCH as many have
A. M. cir. 4051
A. D. cir. 47.
cir. Olymp.
CCV1.
F
as many
taken in hand to set forth in
order a a declaration of those things
aActsl.3. IThess. 1.5. 1 Pet. 2. 12.
NOTES ON CHAP. I.
Verse 1. Many have taken in hand] Great and remarkable
characters have always many biographers. So it appears it
was with our Lord : but as most of these accounts were in-
accurate, recording as facts things which had not happened ;
which are most surely believed among
us,
2 b Even as they delivered them un-
A.M. cir. 4051
A. D. cir. 47.
cir. Olymp.
CCVI.
" Hebr. 2. 3. 1 Pet. 5. I. 2 Pet. 1. 16. 1 John 1. I.
and through ignorance or design mistaking others, especially
in the place where St. Luke wrote ; it seemed good to the
Holy Spirit to inspire this holy man with the most correct
knowledge of the whole history of our Lord's birth, preach-
ing, miracles, sufferings, death, resurrection, and ascension,
z z2
St. Luke's preface,
to us, which a from the beginning were
eyewitnesses, and ministers of the
word ;
3 b It seemed good to me also, having had
perfect understanding of all things from the
A. M. cir. 4051.
A. D. cir. 47.
cir. Ohymp.
CCVI.
ST. LUKE. sent to his friend Theoph ihs
very fir st, to write unto thee c in or-
' Mark 1.1. John 15. 27. » Acta 15. 19, 25, 28. ICor. 7. 40.
that the sincere upright followers of God might have a sure
foundation, on which they might safely build their faith.
See the note on chap. ix. 10.
Most surely believed among us] Facts confirmed by the full-
est evidence — tu-> TreTtogopogiifiiva?/ T^cty/^cirtuv. Every thing that
had been done or said by Jesus Christ, was so public, so plain,
and so accredited by thousands of witnesses, who could have
had no interest in supporting an imposture, as to carry the
fullest conviction to the hearts of those who heard and saw
him, of the divinity of his doctrine, and the truth of his mi-
racles.
Verse 2. Even as they delivered them unto us, which from
the beginning were eyewitnesses] Probably this alludes to the
Gospels of Matthew and Mark, which it is likely were writ-
fen before St. Luke wrote his ; and on the models of which
he professes to write his own : and cctt' agpcy?, from the begin-
ning, must mean, from the time that Christ first began to
proclaim the glad tidings of the kingdom ; and xvtotttxi, eye-
witnesses, must necessarily signify, those who had been with
him from the beginning, and consequently had the best op-
portunities of knowing the truth of every fact.
Ministers of the word] Tov Myov. Some suppose that our
blessed Lord is meant by this phrase ; as a Aayas, the Word
or Logos, is his essential character in John i. 1, &c. but it
does not appear that any of the inspired penmen ever use the
word in this sense except John himself; for here it certainly
means the doctrine of Christ; and in this sense, Aayos is fre-
quently used both by the evangelists and apostles.
Verse 3. Having had perfect understanding] U<h.^kcXov^ti-
y.ari xv&i&ev, having accurately traced up — entered into the very
spirit of the work, and examined every thing to the bottom ;
in consequence of which investigation, I am completely con-
vinced of the truth of the whole. Though God give his Holy
Spirit to all them who ask him, yet this gift was never de-
signed to set aside the use of those faculties with which he
has already endued the soul, and which are as truly his gifts,
as the Holy Spirit itself is. The nature of inspiration in the
ease of St. Luke, we at once discover : he set himself by im-
partial inquiry and diligent investigation, to find the whole
truth, and to relate nothing but the truth ; and the Spirit of
God presided over, and directed his inquiries, so that he
discovered the whole truth, and was preserved from every
particle of error.
A. M. cir. 4051.
A. D. cir. 47,
cir. Olymp.
CCVI.
der, (1 most excellent Theophilus,
4 e That thou mightest know the cer-
tainty of those things wherein thou hast been
instructed.
c Acts 11. 4.-
-d Actsl. 1.
-e John 20. 31.
From the very first] AvaS-ei, from their origin. Some think
ccvaS-ev should, in this place, be translated from above: and
that it refers to the inspiration by which St. Luke wrote.
I prefer our translation, or, from the origin, which several good
critics contend for, and which meaning it has in some of the
best Greek writers. See Kypke.
Theophilus] As the literal import of this word is friend of
God, &sov <piAo5, some have supposed that under this name
Luke comprised all the followers of Christ, to whom, as friends
of God, he dedicated this faithful history of the life, doctrine,
death, and resurrection of our Lord. But this interpretation
appears to have little solidity in it ; for if all the followers of
Christ are addressed, why is the singidar number used ? and
what good end could there be accomplished by using a
feigned name ? Besides, K%u,Tirz, most excellent, could never
be applied in this way. for it evidently designates a particular
person, and one probably distinguished by his situation in
life ; though this does not necessarily follow from the title,
which was often given in the way of friendship. Theophilus
appears to have been some very reputable Greek or Roman,
who was one of St. Luke's disciples. The first four verses
seem a private epistle, sent by the evangelist with this history,
which having been carefully preserved by Theophilus, was
afterward found and published with this Gospel.
Verse 4. Wherein thou hast been instructed] KccTnx>i^>ii — in
which thou hast been catechised. It appears that Theophilus
had already received the first elements of the Christian doc-
trine, but had not as yet been completely grounded in them.
That he might know the certainty of the things in which he
had been thus catechised, by having all the facts and their
proofs brought before him in order, the evangelist sent him
this faithful and divinely inspired narrative. Those who con-
tent themselves with that knowledge of the doctrines of Christ
which they receive from catechisms and schoolmasters, how-
ever important these elementary instructions may be, are
never likely to arrive at such a knowledge of the truth as will
make them wise unto salvation, or fortify them against the
attacks of infidelity and irreligion. Every man should labour
to acquire the most correct knowledge, and indubitable cer-
tainty of those doctrines, on which he stakes his eternal sal-
vation. Some suppose that St. Luke refers here to the imper-
fect instruction which Theophilus had received from the de^
fective Gospels to which he refers in verse 1.
Account of Zachurias the priest,
A. M. 3999.
B. C. 6.
An. Olymp.
CXC1IJ.3.
5 FHSpHEKE was "in the days of
M Herod, the king of Judea, a
certain priest named Zacharias, b of the
course of Abiah ; and his wife was of the daugh-
ters of Aaron, and her name was Elisabeth.
6 And they were both c righteous before God,
* Matt. 2. I. b 1 Chron. 24. 10, 19. Neh. 12. 4, 17.
CHAP. I. md his wife Elisabeth
walking in all the commandments a.m. 3099.
Verse 5. In the days of Herod the king] This was Herod,
surnamed the Great, the son of Antipater, an Idumean h\
birth, who had professed himself a proselyte to the Jewish
religion, but regarded no religion farther than it promoted
his secular interests and ambition. Thus, for the first time,
the throne of Judah was tilled by a person not of Jewish ex-
traction, who had been forced upon the people by the Roman
government. Hence it appears plain, that the prophecy of
Jacob, Gen. xlix. 10. was now fufilled ; for the sceptre had
departed from Judah : and now was the time, according to
another prophecy, to look for the governor from Bethlehem,
who should rule and feed the people of Israel : Mic. v. 1,2.
See a large account of the family of the Herods in the note
on Matt. ii. 1 .
The course of Abiah] When the sacerdotal families grew
very numerous, so that all could not officiate together at the
tabernacle, David divided them into twenty-four classes, that
they might minister by turns, 1 Chron. xxiv. 1, &c. each fa-
mily serving a whole week, 2 Kings xi. 7. 2 Chron. xxiii. 8.
Abiah was the eighth in the order in which they had been
originally established : 1 Chron. xxiv. 10. These dates and
persons are particularly mentioned as a full confirmation of
the truth of the facts themselves ; because any person at the
time this Gospel was written, might have satisfied himself by
applying to the family of John the Baptist, the family of our
Lord, or the surrounding neighbours. What a full proof of
the Gospel history ! It was published immediately after the
time in which these facts took place ; and among the very
people, thousands of whom had been eyewitnesses of them >
and among those too, whose essential interest it was to have
discredited them if they could ; and yet, in all that age, in
which only they could have been contradicted with advantage,
no man ever arose to call them in question ! What an abso-
lute proof was this that the thing was impossible ; and that
the truth of the Gospel history was acknowledged by all who
paid any attention to the evidences it produced !
Of the daughters of Aaron] That is, she was of one of the
sacerdotal families. This shows that John was most nobly
descended ; his father was a priest, and his mother the daugh-
ter of a priest : and thus both by father and mother, he de-
scended from the family of Amram, of whom came Moses,
the Lord blame-
B. C. 6.
An Olymp.
CXC111. 3.
and ordinances of
less
7 And they had no child, because that Elisa-
beth was barren; and they both were now well
stricken in years.
Gen.
1. & 17. I. 1 Kings 9. 4. 2 Kings 20. 3. Job 1. I. Acts 23 I
& 24. 16. Phil. 3. .
Aaron, and Miriam, the most illustrious characters in the
whole Jewish history.
Verse 6. They were both righteous] Upright and holy in all
their outward conduct in civil life.
Before God] Possessing the spirit of the religion they pro-
fessed ; exercising themselves constantly in the presence of
their Maker, whose eye they knew was upon all their con-
duct, and who examined all their motives.
Walking in all the commandments and ordinances of the Lord
blameless.] None being able to lay any evil to their charge.
«'hey were as exemplary and conscientious in the discharge
of their religious duties, as they were in the discharge of the
offices of civil life. What a sacred pair ! they made their
duty to God, to their neighbour, and to themselves, walk con-
stantly hand in hand. Seethe note on Matt. iii. 15. Perhaps
tiToXa.1, commandments, may here mean the decalogue; and
hy.ccian.xTx, ordinances, the ceremonial and judicial laws which
were delivered after the decalogue : as all the precepts deliver-
ed from Exod. xxi. to xxiv. are termed c^ikxioj^xtx, judgments
or ordinances.
Verse 7. Both zoere now well stricken in years.] By the
order of God, sterility and old age both met in the person of
Elisabeth, to render the birth of a son (humanly speaking)
impossible. This was an exact parallel to the case of Sarah
and Abraham, Gen. xi 30. xvii. 17. Christ must (by the
miraculous power of God) be born of a virgin : whatever was
connected with, or referred to his incarnation, must he mira-
culous and impressive. Isaac was his grand type, and (here-
fore must be born miraculously — contrary to the common
course and rule of nature. Abraham was a hundred years of
age, Sarah was ninety, Gen. xvii. 17. and it had ceased to be
with Sarah after the manner of women, Gen. xviii. 1 1. and
therefore, from her age and state, the birth of a child must,
according to nature, have been impossible ; and it was thus.
that it might be miraculous. John the Baptist was to be the fore-
runner of Christ ; his birth, like that of Isaac, must be mira-
culous, because, like the other, it was to be a representation
ofthebirlhof Christ; therefore his parents were Tboth far
advanced in years, and besides, Elisabeth was naturally bar-
ren. The birth of these three extraordinary persons was an-
nounced nearly in the same way. God himself foretells the
A.M. 3999.
B. C. 6.
An. Olymp
CXC11I. 3.
ST. LUKE.
that while
the priest's office be-
in the order of his
An angel appears to
8 And it came to pass
he executed
fore God,
course,
9 According to the custom of the priest's of-
fice, his lot was b to burn incense when he went
into the temple of the Lord.
10 c And the whole multitude of the people
were praying without at the time of incense.
» 1 Chron. 24. 19 2 Chron. 8. 14. & 31. 2. b Exod. 30. 7, 8. 1 Sam.
2.28. 1 Chron. 23. 13. 2 Chron. 29. 11. c Lev. 16. 17. Rev. 8. 3,4.
birth of Isaac, Gen. xvii. 16. The angel of the Lord an-
nounces the birth of John the Baptist, Luke i. 13. and six
months after, the angel Gabriel, the same angel, proclaims
to Mary the birth of Christ ! Man is naturally an inconsider-
ate and incredulous creature : he must have extraordinary
things to arrest and fix his attention ; and he requires well-
attested miracles from God, to bespeak aud confirm his faith.
Every person who has properly considered the nature of man,
must see that the whole of natural religion, so termed, is little
else than a disbelief of all religion.
Verse 8. Before God] In the temple, where God used to
manifest his presence, though long before this time, he had
forsaken it ; yet on this important occasion, the angel of his
presence had visited it.
Verse 9. His lot was, &c] We are informed in the Tal-
mud, that it was the custom of the priests to divide the differ-
ent functions of the sacerdotal office, among themselves, by
lot : and in this case, the decision of the lot was, that Zacha
rias should at that time burn the incense before the Lord in
the holy place.
Verse 10. The whole multitude — were praying] The in-
cense was itself an emblem of the prayers and praises of the
people of God : see Psal. cxli. 2. Rev. viii. 1. While there-
fore the rite is performing by the priest, the people are em-
ployed in the thing signified. Happy the people who attend
to the spirit as well as the letter of every divine institution !
Incense was burnt twice a day in the temple, in the morning
and in the evening, Exod. xxx. 7, 8. but the evangelist does
not specify the time of the day in which this transaction took
place. It was probably in the morning.
Verse 11. There appeared — an angel of the Lord] There
had been neither prophecy nor angelic ministry vouchsafed
to this people for about 400 years. But now, as the Sun of
righteousness is about to arise upon them, the day-spring from
on high visits them, that they may be prepared for that king-
dom of God which was at hand. Every circumstance here is
worthy of remark : 1. That an angel should now appear,
as such a favour had not been granted for 400 years. 2.
A. M. 3999,
B. C. 6.
An. 'Olymp.
CXC1I1. 3.
Zacharias in the temple
11 And there appeared unto him an
angel of the Lord, standing on the
right side of d the altar of incense.
12 And when Zacharias saw him,
troubled, and fear fell upon him.
13 But the angel said unto him, Fear not,
Zacharias : for thy prayer is heard ; and thy wife
Elisabeth shall bear thee a son, and f thou shalt
call his name John.
he
was
d Exod. 30. 1.-
-<■ Judg. 6. 22. & 13. 22. Dan. 10. 8. Ver. 29. Ch. 2. 9.
Acts 10. 4. Rev. 1. 17 ' Ver. 60, 63.
The person to whom this angel was sent — one of the priests.
The sacerdotal office itself pointed out the Son of God till he
came : by him it was to be completed, and in him it was to
be eternally established: — Thou art a priest for ever, Psal.
ex. 4. 3. The place in which the angel appeared — Jerusalem ;
out of which the word of the Lord should go forth, Isai. ii. 3.
and not at Hebron, in the bill country of Judea, where Za-
charias lived, ver. 39. which was the ordinary residence of
the priests, Josh. xxi. 11. where there could have been few
witnesses of this interposition of God, and the effects pro-
duced by it. 4. The place where he was when the angel
appeared to him — in the temple ; which was the place where
God was to be sought ; the place of his residence, and a type
of the human nature of the blessed Jesus, John ii. 21. 5.
The time in which this was done — the solemn hour of public
prayer. God has always promised to be present with those *
who call upon him. When the people and the priest go hand
in hand, and heart with heart, to the house of God, the angel
of his presence shall surely accompany them, and God shall
appear among them. 6. The employment of Zacharias when
the angel appeared — he was burning incense, one of the most
sacred and mysterious functions of the Levitical priesthood,
and which typified the intercession of Christ : confer Heb.
vii. 25. with chap. ix. 24. 7. The long continued and pub-
licly known dumbness of the priest, who doubted the word
thus miraculously sent to him from the Lord : a solemn inti-
mation of what Grod would do to all those who would not be-
lieve in the Lord Jesus. Every mouth shall be stopped.
Verse 12. Zacharias — was troubled] Or, confounded at his
sudden and unexpected appearance, and fear fell upon him,
lest this heavenly messenger were come to denounce the judg-
ments of God against a faithless and disobedient people, who
had loo long and too well merited them.
Verse 13. Thy prayer is heard] This probably refers, 1st. to
the frequent prayers which he had offered to God for a son ;
and 2dly, to those which he had offered for the deliverance
and consolation of Israel. They are all heard — thou shalt have
a son, and Israel shall be saved. If fervent, faithful prayers
The birth and character of CHAP. I.
14 And thou shalt have joy and glad-
ness ; and a many shall rejoice at his
birth,
he shall be great in the sight of
A. M. 3999.
B. C. 6.
An. Olymp.
CXCIII. 3.
15 For
the Lord, and b shall drink neither wine
nor strong drink; and he shall be filled with
the Holy Ghost, c even from his mother's
womb.
* Ver. 58. b Numb. 6. 3. Judg. 13. 4. Ch. 7. 33. c Jer.
I. 15. <» Mai. 4. 5, 6.
5. Gal.
be not immediately answered, they should not be considered
as lost; all such are heard by the Lord, are registered in
heaven, and shall be answered in the most effectual way, and
in the best time. Answers to prayer are to be received by
faith ; but faith should not only accompany prayer while of-
fered on earth, but follow it all its way to the throne of grace,
and stay with it before the throne, till dismissed with its an-
swer to the waiting soul.
Thou shalt call his name John] For the proper exposition
of this name, see on Mark i. 4,
Verse 14. Thou slaxlt have joy, &c] Ercti #<*?« <?oi, He will
be joy and gladness to thee. A child of prayer and faith is
likely to be a source of comfort to his parents. Were proper
attention paid to this point, there would be fewer disobedient
children in the world ; and the number of broken-hearted pa
rents would be lessened. But what can be expected from the
majority of matrimonial connexions, connexions begun without
the fear of God, and carried on without his love.
Many shall rejoice at his birth.] He shall be the minister of
God for good to multitudes, who shall, through his preaching,
be turned from the error of their ways, and converted to God
their Saviour.
Verse 15. He shall be great in the sight of the Lord] That is,
before Jesus Christ, whose forerunner he shall be, or he shall
be a truly great person, for so this form of speech may imply.
Neither wine nor strong drink] ~Ztxigx, i. e. all fermented li-
quors which have the property of intoxicating, or producing
drunkenness. The original word <riX£f>cc, sikera, comes from
the Hebrew, 13ttt shaker, to inebriate. " Any inebriating liquor,"
says St. Jerom, (Epis. ad Nepot.) "is called sicera, whether
made of corn, apples, honey, dates, or any other fruits." One
of the four prohibited liquors among the East-Indian Mosli-
^ mans, is called sikkir. " Sikkir is made by steeping fresh
dates in water till they take effect in sweetening it : this liquor
is abominable and unlawful." Hedava, vol. iv. p. 158 Pro-
bably this is the very liquor referred to in the text. In the In-
stitutes of Menu it is said, " inebriating liquor may be consi-
dered as of three principal sorts : that extracted from dregs of
sugar, that extracted from bruised rice, and that extracted from
the flowers of the madhuca : as one, so are all ; they shall not
John the Baptist are foretold
16 J And many of the children of Is-
rael shall he turn to the Lord their
God.
17 c And he shall g-o before him in
A. M. 3999.
B. C. 6.
An. Olymp.
CXClll. 3.
the spirit
and power of Elias, f to turn the hearts of the
fathers to the children, and the disobedient 6 to
the wisdom of the just; to make ready a people
prepared for the Lord.
e Mai. 4. 5. Matt. 11. 14. Mark 9. 12. ' Ecclus. 48. 10 8 Or, by.
be tasted by the chief of the twice-born," chap. xi. Inst. 95.
Twice-born is used by the Brahmins in the same sense as being
born again is used by Christians. It signifies a spiritual re-
generation. From this word comes our English term cider or
sider, a beverage made of the fermented juice of apples. See
the note on Lev. x. 9.
Shall be filled with the Holy Ghost] Shall be divinely desig
nated to this particular office, and qualified for it from his mo-
thers womb, from the instant of his birth. One MS. two Ver-
sions, and four of the primitive Fathers read ei -ry xo^iS, in
the womb of his mother — intimating that even before he should
be born into the world, the Holy Spirit should be communi-
cated to him. Did not this take place on the salutation of the
Virgin Mary ? and is not this what is intended, ver. 44. ? To
be filled with the Holy Ghost, implies having the soul influ-
enced in all its powers, with the illuminating, strengthening,
and sanctifying energy of the Spirit.
Verse 16. Many of the children of Israel shall he turn] See
this prediction fulfilled, chap. iii. ver. 10—18.
Verse 17. He shall go before him] Jesus Christ, in the spirit
and power of Elijah ; he shall resemble Elijah in his retired
and austere manner of life, and in his zeal for the truth, re-
proving even princes for their crimes ; compare 1 Kings xxi.
17 — 24. with Matt. xiv. 4. It was on these accounts that the
prophet Malachi, chap. iv. 6. had likened John to this pro-
phet. See also Isai. xl. 3. and Mai. iv. 5, 6.
To turn the hearts of the fathers] Gross ignorance had taken
place in the hearts of the Jewish people, they needed a divine
instructer ; John is announced as such ; by his preaching, and
manner of life, all classes among the people should be taught
the nature of their several places, and the duties respectively
incumbent upon them. See chap. iii. 10, &c. In these things
the greatness of John, mentioned ver. 15. is pointed out. No-
thing is truly great but what is so in the sight of God : John's
greatness arose, 1st. From the plenitude of God's Spirit which
dwelt in him. 2. From his continual self-denial, and taking
up his cross. 3. From his ardent zeal to make Christ known.
4. From his fidelity and courage in rebuking vice. 5. From
the reformation which he was the instrument of effecting
among the people ; reviving among them the spirit of the Pa»
Zacharias doubting,
ST. LUKE.
is struck dumb.
A. M. 3999.
B. C. 6.
An. Olymp.
CXCIII. 3.
18 IT And Zacharias said unto the
angel, a Whereby shall I know this ?
for I am an old man, and my wife
well stricken in jears.
19 And the angel answering said unto him,
I am b Gabriel, that stand in the presence of
God ; and am sent to speak unto thee, and to
show thee these glad tidings.
20 And behold, c thou shalt be dumb, and not
able to speak, until the day that these things
shall be performed, because thou believest not
* Gen. 17. 17. b Dan. 8. 16. & 9. 21, 22, 23. Matt. 18. 10. Hebr. 1. 14.
triarchs, and preparing their hearts to receive the Lord Jesus.
To turn the hearts of the fathers to the children. By a very
expressive figure of speech, Abraham, Isaac, and Jacob, and
the rest of the patriarchs are represented here as having their
hearts alienated from the Jews, their children, because of their
unbelief and disobedience ; but that the Baptist should so far
succeed in converting them to the Lord their God, that these
holy men should again look upon them with delight, and ac-
knowledge them for their children. Some think that by the
children the Gentiles are meant, and by the fathers, the Jews.
The disobedient] Or unbelieving, cfsret6tis, the persons who
would no longer credit the predictions of the prophets, rela-
tive to the manifestation of the Messiah. Unbelief and disobe-
dience are so intimately connected, that the same word in the
Sacred Writings often serves for both.
Verse 18. Whereby shall I know this?] All things are possi-
ble to God : no natural impediment can have any power when
God has declared he will accomplish his purpose. He has a
right to be believed on his own word alone ; and it is impious,
when we are convinced that it is his word, to demand a sign
or pledge for its fulfilment.
Verse 19. lam Gabriel] This angel is mentioned, Dan.
viii. 16. ix. 21. The original 'WOJ is exceedingly express-
ive: it is compounded of Ti^ni geburah, and 7S el, the might of
the strong God. An angel with such a name was exceedingly
proper for the occasion ; as it pointed out that all-prevalent
■power by which the strong God could accomplish every pur-
pose, and subdue all things to himself.
That stand in the presence of God] This is in allusion to
the case of the prime minister of an eastern monarch, who
alone has access to his master at all times : and is therefore
said, in the eastern phrase, to see the presence, or to be in the
presence. From the allusion we may conceive the angel Gabriel
to be in a state of high favour and trust before God.
Verse 20. Thou shalt be dumb] 'Zwsru* silent ; this transla-
tion is literal ; the angel immediately explains it, thou shalt not
be able to speak. Dumbness ordinarily proceeds from a natural
A. M. 3999
B. C. 6.
An. Olymp.
CXCIII. 3.
my words, which shall be fulfilled in
their season.
21 And the people waited for Zacha-
rias, and marvelled that he tarried so long in the
temple.
22 And when he came out, he could not speak
unto them : and they perceived that he had seen
a vision in the temple : for he beckoned unto
them, and remained speechless.
23 And it came to pass, that, as soon as
d the days of his ministration were accom-
c Ezek. 3. 26. & 24. 27. d See 2 Kings 11. 5. 1 Chron. 9. 25.
imperfection or debility of the organs of speech ; in this case
there was no natural weakness or unfitness in those organs ;
but for his rash and unbelieving speech, silence is imposed
upon him by the Lord, and he shall not be able to break it till
the power that has silenced him gives him again the permis-
sion to speak ! Let those who are intemperate in the use of
their tongues, behold here the severity and mercy of the Lord ;
nine months' silence for one intemperate speech ! Many, by
giving way to the language of unbelief have lost the language of
praise and thanksgiving for months, if not years !
Verse 2 1 . The people waited] The time spent in burning the
incense was probably about half an hour, during which there
was a profound silence, as the people stood without engaged in
mental prayer. To this there is an allusion in Rev. viii. 1 — 5.
Zacharias had spent, not only the time necessary for burning
the incense, but also that which the discourse, between him
and the angel took up.
Verse 22. They perceived that he had seen a vision] As the
sanctuary was separated from the court by a great vail, the
people could not see what passed ; but they understood this
from Zacharias himself, who, w focMivm, made signs, or nodded
unto them to that purpose. Signs are the only means by
which a dumb man can convey his ideas to others.
Verse 23. As soon as the days of his ministration were ac-
complished] Each family of the priesthood officiated one whole
week, 2 Kings xi. 17.
There is something very instructive in the conduct of this
priest ; had he not loved the service he was engaged in. he
might have made the loss of his speech a pretext for immedi-
ately quitting it. But as he was not thereby disabled from
fulfilling the sacerdotal function, so he saw he was bound to
continue till his ministry was ended ; or till God had given him
a positive dismission. Preachers who give up their labour in
the vineyard because of some trifling bodily disorder by which
they are afflicted, or through some inconvenience in outward
circumstances, which the follower of a cross-bearing, crucified
Lord should not mention, show thatthey either never had a pre*
Elisabeth conceives. The angel
a. m 3999. plished, he departed to his own
An Olymp. hoUSe.
CXCIJI 3.
— 24 I And after those days, his wife
Elisabeth conceived, and hid herself five months,
saying,
25 Thus hath the Lord dealt with me in the
days wherein he looked on me, to a take away
my reproach among men.
a. m. 40oo. 26 *L And in the sixth month the
B. C. 5
>n. Olyn
CXCIil. 4.
angel Gabriel was sent from God unto
a city of Galilee, named Nazareth,
27 To a virgin b espoused to a man whose
name was Joseph, of the house of David ;
CHAP. I. Gabriel appears to the Virgin Mary.
and the virgin's name was Mary. A-BMC40500'
28 And the angel came in unto her, cxcniIn4''
and said, c Hail, thou that art d highly
favoured, e the Lord is with thee : blessed art
thou among women.
29 And when she saw him, fshe was troubled
at his saying, and cast in her mind what manner
of salutation this should be.
30 And the angel said unto her, Fear not,
Mary : for thou hast found favour with God.
31 g And behold, thou shalt conceive in thy
womb, and bring forth a son, and h shalt call his
name JESUS.
1 Gen. 30. 23.1sai. 4. 1. & 54. 1, 4. b Matt. I. 18. Ch. 2. 4, 5,
23. & 10. 19.
-« Dan. 9.
per concern for the honour of their Master or for the salvation
of men ; or else that they have lost the spirit of their Master,
and the spirit of their work. Again, Zacharias did not hasten
to his house to tell his wife the good news that he had received
from heaven, in which she was certainly very much interested:
the angel had promised that all his words should be fulfilled in
their season, and for this season he patiently waited in the path
of duty. He had engaged in the work of the Lord, and must
pay no attention to any thing that was likely to mar or inter-
rupt his religious service. Preachers who profess to be called
of God to labour in the word and doctrine, and who abandon
^ their work forfilthy lucre's sake, are the most contemptible of
mortals, and traitors to their God.
Verse 24. Hid herself five months] That she might have the
fullest proof of the accomplishment of God's promise before
she appeared in public, or spoke of her mercies.
Verse 25. To take away my reproach] As fruitfulness was a
part of the promise of God to his people, Gen. xvii. 6. and
children, on this account, being considered as a particular bless-
ing from heaven, Exod. xxiii. 26. Lev. xxvi. 9. Psal. cxxvii. 3
so barrenness was considered among the Jews as a reproach,
and a token of the disapprobation of the Lord, 1 Sam. i. 6.
But see ver. 36.
Verse 26. A city of Galilee] As Joseph and Mary were
both of the family of David, the patrimonial estate of which
lay in Bethlehem, it seems as if the family residence should
have been in that city, and not in Nazareth ; for we find that
even after the return from the captivity, the several families
went to reside in those cities to which they originally belonged.
See Neh. xi. 3. But it is probable that the holy family re-
moved to Galilee for fear of exciting the jealousy of Herod,
who had usurped that throne to which they had an indisputa-
ble right. See on chap. ii. 39. Thus by keeping out of the
way, they avoided the effects of his jealousy.
d Or, graciously accepted, or, much graced. See Ver. 30. e Judg 6. 12.
f Ver. 12. g Isai. 7. 14. Matt. 1. 21. >> Ch. 2. 21.
Verse 27. To a virgin espoused, &c] See on Matt. i. 18. and
23. The reflections of pious father Quesnel on this subject
are worthy of serious regard. At length the moment is
come which is to give a son to a virgin, a saviour to the
world, a pattern to mankind, a sacrifice to sinners, a temple to
the divinity, and a new principle to the new world. This an-
gel is sent from God, not to the palaces of the great, but to
a poor maid, the wife of a carpenter. The Son of God comes
to humble the proud, and to honour poverty, weakness, and
contempt. He choses an obscure place for the mystery which
is most glorious to his humanity, its union with the Divinity,
and for that which is most degrading (his sufferings and
death) he will chuse the greatest city ! How far are men
from such a conduct as this !
Verse 28. And the angel came in unto her] Some think
that all this business was transacted in a vision ; and that there
was no personal appearance of the angel. When divine visions
were given, they are announced as such, in the sacred writ-
ings ; nor can we with safety attribute any thing to a vision
where a divine communication is made, unless it be specified
as such in the text.
Hail] Analogous to Peace be to thee — May thou enjoy all
possible blessings !
Highly fivoured] As being chosen in preference to all the
women upon earth, to be the mother of the Messiah.
The Lord is with thee] Thou art about to receive the
most convincing proofs of God's peculiar favour towards thee.
Blessed art thou among women.] That is, thou art favoured
beyond all others.
Verse 29. She was troubled at his saying] The glorious ap-
pearance of the heavenly messenger filled her with amazement;
and she was puzzled to find out the purport of his speech.
Verse 31. Thou — shalt call his name JESUS.] See on Matt,
i. 20, 21. and here, on chap. ii. 21.
3 A
The character of the Messiah.
32 He shall be great,
called the Son of the
b the Lord God shall
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and shall be
and
unto him
Highest :
give
the throne of his father David :
33 c And he shall reign over the house of
Jacob for ever ; and of his kingdom there shall
be no end.
a Mark 5. 7. " 2 Sam. 7. II, 12. Isai. 9. 6, 7. & 16. 5. Jer. 23. 5.
Ps. 132. II. Rev. 3. 7.
Verse 32. He shall be great] Behold the greatness of the
Man Christ Jesus : 1st. Because that human nature that
should be born of the Virgin, was to be united with the divine
nature. 2dly. In consequence of this, that human nature
should be called in a peculiar sense the Son of the most high
God ; because God would produce it in her womb without
the intervention of man. 3. He shall be the everlasting Head
and Sovereign of his church. 4. His government and king-
dom shall be eternal. Revolutions may destroy the kingdoms
of the earth, but the powers and gates of hell and death shall
never be able to destroy or injure the kingdom of Christ.
His is the only dominion that shall never have an end. The
angel seems here to refer to Isai. ix. 7. xvi. 5. Jer. xxiii. 5.
Dan. ii. 44. vii. 14. All which prophecies speak of the glory,
extent, and perpetuity of the evangelical kingdom. The
kingdom of grace and the kingdom of glory, form the end-
less government of Christ.
Verse 33. The house of Jacob] All who belong to the twelve
tribes, the whole Israelitish people.
Verse 34. Seeing I know not a man] Or, husband. As she
was only contracted to Joseph, and not as yet married, she
knew that this conception could not have yet taken place ;
and she modestly inquires by what means the promise of
the angel is to be fulfilled, in order to regulate her conduct
accordingly.
Verse 35. The Holy Ghost shall come upon thee] This con-
ception shall take place suddenly, and the Holy Spirit him-
self shall be the grand operator. The pozver, ^yvcejti?, the mira-
cle working power, of the Most High shall overshadow thee,
to accomplish this purpose, aBd to protect thee from danger.
As there is a plain allusion to the Spirit of God brooding over
the face of the waters, to render them prolific, Gen. i. 2. I
am the more firmly established in the opinion advanced on
Matt. i. 20. that the rudiments of the human nature of Christ
was a real creation in the womb of the Virgin, by the energy
of the Spirit of God.
Therefore also that holy thing (or person) — shall be called the
Son of God.] We may plainly perceive here, that the angel
does not give the appellation of Son of God to the divine na-
ture of Christ ; but to that holy person or thing re ctytov, which
was to be born of the Virgin, by the energy of the Holy Spi-
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His human nature, how produced.
34 Then said Mary unto the angel,
How shall this be, seeing I know not
a man?
35 And the angel answered and said unto her,
d The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee,:
therefore also that holy thing which shall be bom
Dan. 2. 44. & 7. 14, 27. Obad. 21. Mic. 4. 7. John 12. 34. Hebr. 1. 8
" Matt. 1. 20.
rit. The divine nature could not be born of the Virgin ; the
human nature was born of her. The divine nature had no be-
ginning ; it was God manifested in the flesh, 1 Tim. iii. 16. it
was that Word which being in the beginning (from eternity)
with God, John i. 2. was afterward made flesh, (became ma-
nifest in human nature) and tabernacled among us, John i. J 4,
Of this divine nature the angel does not particularly speak
here, but of the tabernacle or shrine which God was now pre-
paring for it, viz. the holy thing that was to be born of the
Virgin. Two natures must ever be distinguished in Christ :
the human nature, in reference to which he is the Son of God
and inferior to him, Mark xiii. 32. John v. 19. xiv. 28. and
the divine nature, which was from eternity, and equal to God,
John i 1. x. 3o. Rom. ix. 5. Col. i. 16 — 18. It is true, that
to Jesus the Christ, as he appeared among men, every cha-
racteristic of the divine nature is sometimes attributed, with-
out appearing to make any distinction between the divine
and human natures ; but is there any part of the Scriptures
in which it is plainly said that the divine nature of Jesus was A
the Son of God? Here I trust I may be permitted to say,
with all due respect for those who differ frosi me, that the
doctrine of the eternal Sonship of Christ is, in my opinion,
antiscriptural, and highly dangerous ; this doctrine I reject for
the following reasons :
1st. 1 have not been able to find any express declaration in
the Scriptures concerning it.
2dly. If Christ be the Son of God as to his divine nature,
then he cannot be eternal : for son implies a father ; and fa-
ther implies, in reference to son, precedency in time, if not in
nature too. Father and son imply the idea of generation ; and
generation implies a time in which it was effected, and time
also antecedent to such generation.
3dly. If Christ be the Son of God, as to his divine nature,
then the Father is of necessity prior, consequently superior to
him.
4thly. Again, if this divine nature were begotten of the Fa-
ther, then it must be in time ; i. e. there was a period in which
it did not exist, and a period when it began to exist. This de-
stroys the eternity of our blessed Lord, and robs him at once
of his Godhead.
5thly. To say that he was begotten from all eternity, is in
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Mary visits her
of thee, shall be called a the Son of God.
36 And, behold, thy cousin Elisa-
beth, she hath also conceived a son in
her old age ; and this is the sixth month with her,
who was called barren.
37 For b with God nothing shall be impossible.
38 And Mary said, Behold the handmaid of
the Lord ; be it unto me according to thy word.
And the angel departed from her.
39 IT And Mary arose in those days, and
went into the hill country with haste, c into a city
of Juda ;
"Matt. 14. 33. &26. 63, 64. Mark 1. 1. John I. 34. & 20. 31. Acts
. 37. Rom. 1. 4. b Gpu 18. 14. Jer. 32. 17. Zech. 8. 6. Matt. 19. 26.
CHAP. I. cousin Elisabeth.
40 And entered into the house of
my opinion, absurd ; and the phrase eternal Son, is a positive
self-contradiction. Eternity is that which has had no be-
ginning, nor stands in any reference to time. Son supposes
time, generation, and father ; and time also antecedent to such
generation. Therefore the conjunction of these two terms
Son and eternity is absolutely impossible, as they imply essen-
tially different and opposite ideas.
The enemies of Christ's divinity have, in all ages, availed
themselves of this incautious method of treating this subject,
and on this ground, have ever had the advantage of the de-
fenders of the godhead of Christ. This doctrine of the eternal
^ Sonship destroys the deity of Christ ; now if his deity be taken
away, the whole Gospel scheme of redemption is ruined. On
this ground, the atonement of Christ cannot have been of infi-
nite merit, and consequently could not purchase pardon for the
offences of mankind, nor give any right to, or possession of,
an eternal glory. The very use of this phrase is bolh absurd
and dangerous ; therefore let all those who value Jesus and
their salvation abide by the Scriptures.
Verse 36. Thy cousin Elisabeth] Thy kinswoman e-vyyetvu.
As Elisabeth was of the tribe of Levi, ver. 5. and Mary of
the tribe of Judah, they could not be relatives but by the mo-
ther's side.
She hath also conceived] And this is wrought by the same
power and energy through which thou shalt conceive. Thus
God has given thee a proof and pledge in what he has done
for Elisabeth, of what he will do for thyself; therefore, have
faith in God.
Who was called barren.] It is probable that Elisabeth got
this appellative by way of reproach ; or to distinguish her
from some other Elisabeth also well known, who had been
blest with children. Perhaps this is the reproach which Eli-
sabeth speaks of, ver. 25. her common name among men,
among the people who knew her, being Elisabeth the
barren.
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Zacharias, and saluted Elisabeth.
41 And it came to pass, that, when
Elisabeth heard the salutation of Mary, the
babe leaped in her womb; and Elisabeth was
filled with the Holy Ghost :
42 And she spake out with a loud voice, and
said, d Blessed art thou among women, and
blessed is the fruit of thy womb.
43 And whence is this to me, that the mother
of my Lord should come to me ?
44 For, lo, as soon as the voice of thy salu-
Mark 10. 27.
JudK. 5. 24.
Ch. 18. 27. Rom. 4. 21. « Josh. 21. 9, 10, 11. <> Ver. 28.
Verse 37. For with God nothing shall be impossible.] Words
of the very same import with those spoken by the Lord to
Sarah, when he foretold the birth of Isaac, Gen. xviii. 14.
Is any thing too hard for the Lord ? As there can be no
doubt that Mary perceived this allusion to the promise and
birth of Isaac, so she must have had her faith considerably
strengthened by reflecting on the intervention of God in
that case.
Verse 38. Behold the handmaid of the Lord] I fully credit
what thou sayest, and am perfectly ready to obey thy com-
mands, and to accomplish all the purposes of thy grace con
cerning me. It appears that at the instant of this act of
faith, and purposed obedience, the conception of the immacu-
late humanity of Jesus took place ; and it was done unto her
according to his word. See ver. 35.
Verse 39. In those days] As soon as she could conveniently
fit herself out for the journey.
Hill country] Hebron, the city of the priests, Josh. xxi.
11. which was situated in the tribe of Judah, about forty
miles south of Jerusalem, and upwards of seventy from Na-
zareth.
With haste] This probably refers to nothing else than the
earnestness of her mind to visit her relative Elisabeth, and to
see what the Lord had wrought for her.
Verse 4 1 . Elisabeth was filled with the Holy Ghost] This
seems to have been the accomplishment of the promise made
by the angel, ver. 15. He shall be filled with the Holy Ghost,
even from his mother's womb. The mother is filled with the
Holy Spirit, and the child in her womb becomes sensible of
the divine influence.
Verse 42. Blessed art thou among women] Repeating the
words of the angel, ver. 28. of which she had probably been
informed by the Holy Virgin, in the present interview.
Verse 43. The mother of my Lord] The prophetic spirit
which appears to have overshadowed Elisabeth, gave her a
3 a 2
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CXCIII. 4.
Mary's hymn of praise,
tation sounded in mine ears, the babe
leaped in my womb for joy.
45 And blessed is she a that believed ;
for there shall be a performance of those things
which were told her from the Lord.
46 IT And Mary said, b My soul doth mag-
nify the Lord,
47 And my spirit hath rejoiced in God my
Saviour.
48 For c he hath regarded the low estate of
ST. LUKE.
his hand-maiden
a Or, which believed that there. " 1 Sam. 2. 1. Ps. 34. 2, 3. & 35. 9.
Slab. 3. 18. c l Sam. 1. 11. Ps. 138. 6. <* Mai. 3. 12. Ch. 11. 27.
commonly called the Magnificat,
for, behold, from
clear understanding in the mystery of the birth of the pro-
mised Messiah.
Verse 45. Blessed is she that believed ;for there shall be, Sic]
Or, Blessed is she who hath believed that there shall be, Sic.
This I believe to be the proper arrangement of the passage,
and is thus noticed in the marginal reading. Faith is here
represented as the foundation of true happiness, because it
receives the fulfilment of God's promises. Whatever God
has promised, he intends to perform. We should believe
whatever he has spoken — his own authority is a sufficient rea-
son why we should believe. Let us only be convinced that
God has given the promise, and then implicit faith becomes
an indispensable duty — in this case not to believe implicitly
would be absurd and unreasonable — God will perform his
promise, for he cannot lie.
Verse 46. And Mary said] Two copies of the Itala, and
some books mentioned by Origen, give this song to Elisabeth.
It is a counterpart of the song of Hannah, as related in
1 Sam. ii. 1—10.
This is allowed by many to be the first piece of poetry in
the New Testament ; but the address of the angel to Zacha-
rias, ver. 13 — 17. is delivered in the same way : so is that to
the Virgin, ver. 30 — 33. and so also is Elisabeth's answer to
Mary, ver. 42 — 45. All these portions are easily reducible
to the hemistich form in which the Hebrew poetry of the
Old Testament is found in many MSS. and in which Dr.
Kennicott has arranged the Psalms, and other poetical parts
of the Sacred Writings. See his Hebrew Bible.
My soul doth magnify the Lord] The verb f*,eycc\weiv, Kypke
ha3 proved, signifies to celebrate with words, to extol with
praises. This is the only way in which God can be magni-
fied, or made great : for strictly speaking, nothing can be
added to G°d, for he is infinite and eternal ; therefore the
way to magnify him, is to show forth and celebrate those acts
in which he has manifested his greatness.
Verse 47. My spirit hath rejoiced] Exulted. These words
are uncommonly emphatical— they show that Mary's whole I
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henceforth d all generations shall call An- oiymp,
° CXCIII. 4.
me blessed.
49 For he that is mighty e hath done to me
great things ; and f holy is his name.
50 And g his mercy is on them that fear him;
from generation to generation.
51 h He hath showed strength with his arm ;
1 he hath scattered the proud in the imagination
of their hearts.
e Ps. 71. 19. & 126. 2, 3. f Ps. 111. 9. g Gen. 17. 7. Exod. 20 6. Ps.
103. 17, 18. h Ps. 98. 1. & 118. 15. Isai. 40. 10. & 51. 9. & 52. 10.
■ Ps. 33. 10. 1 Pet. 5. 5.
soul was filled with the divine influence, and wrapt up in
God.
Verse 48. He halh regarded] Looked favourably, Sic. e-tc-
fiXi^tv. In the most tender and compassionate manner he has
visited me in my humiliation, drawing the reasons of his con-
duct, not from any excellence in me, but from his own eter-
nal kindness and love.
Jill generations shall call me blessed.] This was the character
by which alone she wished to be known ; viz. The blessed or
happy virgin. What dishonour do those do to this holy
woman, who give her names and characters which her pure
soul would abhor ; and which properly belong to GOD her Sa-
viour ! By her votaries she is addressed as Queen of Heaven,
Mother of God, Sic. titles both absurd and blasphemous.
Verse 49. He that is mighty hath done to me great things] '
Or, miracles, peyctheia,. As God Jills her with his goodness,
she empties herself to him in praises; and sinking into her
own nothingness, she ever confesses, that God alone is all
in all.
Holy is his name.] Probably the word which Mary used
was HDP chesed, which though we sometimes translate holy,
see Psal. lxxxvi. 2. cxlv. 17 yet the proper meaning is abun-
dant goodness, exuberant kindness, and this well agrees with the
following clause.
Verse 50. His mercy is on them that fear him] His exube-
rant kindness manifests itself in acts of mercy to all those who
fear or reverence his name ; and this is continued/rom gene-
ration to generation, because he is abundant in goodness, and
because he delighteth in mercy. This is a noble, becoming,,
and just character of the God of the Christians : a being who
delights in the salvation and happiness of all his creatures,
because his name is mercy, and his nature love.
Verse 51. He hath showed strength] Or, He halh gained the
victory, en-outre xgctros. The word *£«res is used for victory,,
by Homer, Hesiod, Sophocles, Euripides, and others.
With his arm] Grotius has well observed that God's effi-
cacy is represented by his finger, his great power by his hand..
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Mary's hymn of praise. CHAP. I
52 a He hath put down the mighty
from their seats, and exalted them of
low degree.
53 b He hath filled the hungry with good things ;
and the rich he hath sent empty away.
54 He hath holpen his servant Israel, c in remem-
brance of his mercy;
55 d As he spake to our fathers, to Abraham, and
to his seed for ever.
1 Sam. 2. 6. &c.
Job v. 11. Ps. 113. 6. b 1 Sam. 2. 5. Ps. 34. 10.-
c Ps. 98. 3. Jer. 31. 3, 20.
and his omnipotence by his arm. The plague of lice was the
finger of God, Exod. vii. 18. The plagues in general were
wrought by his hand, Exod. iii. 20. And the destruction of
Pharaoh's host in the Red Sea, which was effected by the om-
nipotence of God, is called the act of his arm, Exod. xv. 16.
He hath scattered] Au<rx.og7ri<riv, hath scattered abroad; as a
whirlwind scatters dust and chaff.
The proud] Or haughty, u7reg>}<pctvov<; ; from imp, above, and
epouva, I show — the haughty men, who wish to be noticed in
preference to all others ; and feel sovereign contempt for all
but themselves. These God scatters abroad — instead of being
in his sight, as in their own, the most excellent of the earth, he
treats them as straw, stubble, chaff, and dust.
In the imagination of their hearts] While they are forming
their insolent, proud, and oppressive projects — laying their
plans, and imagining that accomplishment and success are
waiting at their right hand, the whirlwind of God's displea-
sure blows, and they and their machinations are dissipated
together.
Verse 52. He hath put down the mighty from their seats-]
Or, He hath taken down potentates from their thrones. This
probably alludes to the removal of Saul from the throne of
Israel, and the establishment of the kingdom in the person
and family of David. And as Mary spoke prophetically, this
saying may also allude to the destruction of the kingdom of
Satan and his allies, and the final prevalence of the kingdom of
Christ.
Verse 54. Filled the hungry — the rich he hath sent empty
away] God is here represented under the notion of a person
of unbounded benevolence, who is daily feeding multitudes
at his gates. The poor and the rich are equally dependant
upon him ; to the one he gives his affluence for a season, and
to the other his daily bread. The poor man comes through a
sense of his want to get his daily support, and God feeds him ;
the rich man comes through the lust of gain, to get more
added to his abundance, and God sends him empty away —
not only gives him nothing more, but often deprives him of
that which he has, because he has not improved it to the
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John Baptist is born
56 And Mary abode with her about
three months, and returned to her own
house.
57 H Now Elisabeth's full time came that
she should be delievered ; and she brought forth
a son.
58 And her neighbours and her cousins heard
how the Lord had showed great mercy upon her;
and e they rejoiced with her.
d Gen. 17. 19. Ps.132. 11. Rom. 11.28. Gal. 3. 16.-
-« Ver. 14.
honour of the giver. There is an allusion here, as in several
other parts of this song, to the case of Hannah and Peninnah,
as related 1 Sam. i. 2, &c ii 1 — 10.
Verse 54. He hath holpen [supported cvnt\a.$na] his servant
Israel] Israel is here represented as falling, and the Lord
comes speedily in and props him up. The house of David
was now ready to fall and rise no more ; Jesus being born of
the very last branch of the regal line, revived the family, and
restored the dominion.
In remembrance of his mercy] By mercy, the covenant
which God made with Abraham, Gen. xv. 1.8. is intended ;
which covenant proceeded from God's eternal mercy, as in
it salvation was promised to all the nations of the earth. See
Gen. xvii. 19. and xxii. 18. and this promise was, in one form
or other, given to all the fathers, ver. 55.
This song properly consists of three parts.
1. In theirs/ part Mary praises God for what he had done
for herself, ver. 46 — 50.
2. In the second, she praises him for what he had done,
and would do against the oppressors of his people, ver. 51 — 53.
3. In the third, she praises him for what he had done, and
would do for his church, ver. 53 — 56.
Verse 56. And Mary abode with her about three months]
According to some, the departure of Mary from Hebron
must have been but a few days before the birth of John ; as
nine months had now elapsed since Elisabeth's conception :
see ver. 36. Hence it immediately follows :
Verse 57. Now Elisabeth 's full time came, 4*c] But accord-
ing to others, we are to understand the three months of
Mary's visit as preceding the birth of John, which would
complete the time of Elisabeth's pregnancy, according to
ver. 36. and the only difficulty is to ascertain whether Mary
went immediately to Hebron after her salutation ; or whether
she tarried nearly three months before she took her journey.
Verse 58. And her neighbours and her cousins— rejoiced with
her] Because sterility was a reproach, and they now re-
joiced with their relative, from whom that reproach was now-
rolled away. To rejoice with those whom God has favoured,
He is called John at the particular
am 4000. 59 And it came to pass, that a on the
B. C 5. A . . ,
cxciHm4 e'gnt day they came to circumcise the
child : and they called him Zacharias,
after the name of his father.
60 And his mother answered and said, bNot so ;
but he shall be called John.
There
61 And they said unto her,
is none
"Gen. 17. 12. Lev. 12. 3.-
-b Ver. 13.
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ST. LUKE. desire of his father and mother
of thy kindred that is called by this
name.
62 And they made signs to'his father,
how he would have him called.
63 And he asked for a writing table, and wrote,
saying, c His name is John. And they marvelled
all.
and to congratulate them on the advantages which he has
granted to them, is a duty which humanity, charity, and re-
ligion call upon us to fulfil.
1. It is a duty of humanity which should be punctually per-
formed. We are all members of each other, and should re-
joice in the welfare of the whole. He who rejoices in his
neighbour's prosperity, increases his neighbour's happiness,
and gets an addition to his own.
2. It is a duty which charity or brotherly love requires us to
perform with sincerity. In the polite world, there is no duty
better fulfilled in word, than this is : but sincerity is utterly
banished : and the giver and receiver are both convinced that
compliments and good wishes mean — nothing. He who does
not endeavour to take a sincere part in his neighbour's pros-
perity, will soon feel ample punishment in the spirit ef jea-
lousy and envy.
3. It is a duty of religion which should be fulfilled with
piety. These neighbours and relatives saw that God had mag-
nified his mercy towards Elisabeth, and they acknowledged
his hand in the work. God is the dispenser of all good — he
distributes his favours in mercy, judgment, and justice. Let
us honour him in his gifts ; and honour those for his sake,
who are objects of his favour. The society of believers are
but one body ; the talents, &c. of every individual are profit-
able to the whole community ; at least none are deprived of a
share in the general welfare, but those who through jealousy
or envy refuse to rejoice with him towards whom God hath
magnified his mercy.
Verse 59. On the eighth day they came to circumcise] See
an account of this institution in the note on Gen. xvii 10 — 14.
Had circumcision been essential to an infant's salvation, God
would not have ordered it to be delayed to the eighth day,
because in all countries, multitudes die before they arrive at
that age. Baptism, which is generally allowed to have been
substituted for circumcision, is no more necessary to the sal-
vation of an infant, than circumcision was. Both are signs
of the covenant — circumcision, of the putting away the im-
purity of the flesh ; and baptism, of the washing of regenera-
tion, and renewing of the Holy Ghost, producing the answer
of a good conscience towards God. Confer 1 Pet. iii. 21. with
Tit. iii. 5. This should never be neglected : it is a sign and
token of the spiritual grace.
" Ver. 13.
They called him Zacharias] Among the Jews, the child was
named when it was circumcised, and ordinarily the name of
the father was given to the first-born son.
Verse 60. Not so ; but he shall be called John] This is the
name which the angel desired should be given him, ver. 13.
and of which Zacharias by writing had informed his wife.
There is something very remarkable in the names of this fa-
mily. Zachariah, 17VT3? the memory, or memorial of Jehovah :
in1 yeho at the end of the word, being contracted for nirv
Yehovah, as iD many other names. Elisabeth, rw^K the
Sabbath, or rest of my strong God : names probably given them
by their parents, to point out some remarkable circumstance
in their conception or birth. And John, which should always
be written Jehochanan or Yehochanan, JJR1TV the grace or
mercy of Jehovah: so named, because he was to go before and
proclaim the God of all grace, and the mercy granted through
him to a lost world. See John i. 29. see also chap. iii. 16.
and Mark i. 4.
Verse 61. None of thy kindred] As the Jewish tribes and
families were kept sacredly distinct, it appears the very names
of the ancestors were continued among their descendants,
partly through reverence for them, and partly to avoid con-
fusion in the genealogical tables, which, for the sake of dis-
tinguishing the inheritances, were carefully preserved in each
of the families. It seems to be on this account that the
neighbours and relatives objected to a name, which had not
before existed in any branch of the family.
Verse 62. They made signs to his father] Who, it ap-
pears from this, was deaf as well as dumb ; otherwise they
might have asked him, and obtained his answer in this way.
Verse 63. A writing table] IlivetxtS'ioy, a tablet, a diminu-
tive of 5r/v«|, a table. " The boys in Barbary are taught to
write upon a small thin board, slightly daubed over with
whiting, which may be rubbed off or renewed at pleasure.
Such probably (for the Jewish children used the same) was
the little board or writing table, as we render it Luke i. 63.
that was called for by Zacharias." Shaw's Travels, p. 194.
My old MS. considers the word as meaning the instrument of
writing, rather than the tablet on which he wrote : ailD he 3J.V
incje a powntel, tocoat ^euing, ^aon if hi£ name.
A thin board, made out of the pine tree, smeared over
with wax, was used among the ancients ; and to this the An-
A. M. 4000
B. C. 5.
An. Olymp.
CXCIIJ. 4.
Zacharias1 s speech is restored; CHAP. I
64 a And his mouth was opened im-
mediately, and his tongue loosed, and
he spake, and praised God.
65 And fear came on all that dwelt round
about them : and all these b sayings were noised
abroad throughout all c the hill country of
Judea.
» Ver. 20.-
-b Or, things. c Ver. 39.-
39. 2. Ps. 80. 17. & 89 21.
— a Ch. 2. 19, 51.-
Actsll. 21.
-e Gen.
glo-saxon version seems to refer, as it translates ttivxxiS'iov,
pexbjiebe, a wax board or cloth.
Verse 64. The latter clause of the preceding verse should
be joined with the beginning of this, as follows : And they
marvelled all, for his mouth was opened, &c. Ever}' person
must see the propriety of putting this clause, And they mar-
velled all, to the beginning of the 64th verse, instead of leav-
ing it at the end of the 63d, as in the common version. The
people did not wonder because Zacharias said, He shall be
called John ; but because he himself was that instant restored
to the use of his speech.
And he spake, and praised God.] In his nine months'
silence, he had learnt the proper use of his tongue ; and God,
whose power was discredited by it, is now magnified. Happy
they who, in religious matters, only break silence in order to
speak of the loving-kindness of the Lord !
Verse 65. And fear came] Seeing what they might have
thought a paralytic affection, so suddenly and effectually
healed. <I>s/3os — This word certainly means in several places,
religious fear or reverence ; and in this sense it is used Acts
ix. 31. Rom iii 18. xiii. 7. 1 Pet. i. 17. ii. 18. iii. 2. The
meaning of it here is plainly this : The inhabitants of Hebron
and its environs, who were well acquainted with the circum-
stances of Zacharias and Elisabeth, perceived that God had
in a remarkable manner visited them ; and this begot in their
minds a more than ordinary reverence for the Supreme Being.
Thus the salvation of one often becomes an instrument of good
to the souls of many. The inhabitants of this hill country,
seem to have been an open, honest hearted, generous people ;
who were easily led to acknowledge the interposition of God,
and to rejoice in the comfort and welfare of each other. The
people of the country are more remarkable for these qualites,
than those in towns and cities. The latter, through that evil
communication which corrupts good manners, are generally
profligate, selfish, regardless of God, and in atteutive to the
operation of his hands.
' Verse 66. What manner of child shall this be /] As there
have been so many extraordinary things in his conception and
birth, surely God has designed him for some extraordinary
purpose. These things they laid up in their heart, patiently
waiting to see what God would work.
A. M. 4000.
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and he begins to prophesy
66 And all they that heard them d laid
them up in their hearts, saying, What
manner of child shall this be ! And
e the hand of the Lord was with him.
67 *Hl And his father Zacharias f was filled with
the Holy Ghost, and prophesied, saying,
68 g Blessed be the Lord God of Israel ; for
f Jo
28.-
-6 1 Kings 1. 48. Ps. 41. 13. & 72. 18. k. 106. 48.
Tlie hand of the Lord was with him] God defended and
prospered him in all things, and the prophetic spirit began to
rest upon him.
Verse 67. Zacharias — prophesied] The word prophesy is
to be taken here in its proper acceptation, for the predicting
or foretelling future events. Zacharias speaks, not only of
what God had already done, but also of what he was about to
do, in order to save a lost world.
Verse 68. Blessed be the Lord God of Israel; for, &c]
Zacharias praises God for two grand benefits which he had
granted to his people. 1. He has visited them. 2. He has
ransomed them. 1. He speaks by the spirit of prophecy,
which calls things that are not, as though they were; because
they are absolutely determined by the Most High, and shall
be all fulfilled in their season. God visits his people in the
incarnation of Jesus Christ ; therefore this Christ is called by
him, Kvgios o ©to?, Jehovah the God of Israel. Here the high-
est and most glorious character of the Supreme Being is
given to Christ. 2. This God redeems his people : it is for
this end that he visits them. His soul is about to be made a
sacrifice for sin : he becomes flesh, that he may suffer and
die for the sin of the world. God, by taking upon him the
nature of man, has redeemed that nature from eternal ruin.
He hath — redeemed] En-outre *.vrgao-tv, he hath made a ran-
som— laid down the ransom price. Avrgoa signifies particularly
to ransom a captive from the enemy, by paying a price. The
following remarkable passage from Josephus, Ant. b. xiv.
c. 14. sect. 1. fully illustrates this meaning of the original.
" Herod not knowing what had happened to his brother,
hastened ^vrgaa-etirS-cii, to ransom him from the enemy: and
was willing to pay Xvt^v wtf cevrov, a ransom for him, to the
amount of three hundred talents." Sinners are fallen in the
hands of their enemies, and are captives to sin and death. Je-
sus ransoms them by his own blood, and restores them to life,
liberty, and happiness. This truth the whole Bible teaches :
this truth God has shown in certain measures, even to those
nations who have not been favoured with the light of his
written word : for Christ is that true light, which enlightens
every man that cometh into the world.
How astonishing is the following invocation of the Supreme
Being, (translated from the original Sanscreet by Dr. C. Wit-
The j)rophecy of Zacharias
a he hath visited and redeemed his
people,
69 b And hath raised up a horn of
for us, in the house of his servant
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salvation
David ;
ST. LUKE. concerning his son John
70 c As he spake by the mouth of his
holy prophets, which have been since
the world began :
71 That we should be saved from our enemies,
and from the hand of all that hate us;
a Exod. 3. 16. & 4. 31. Ps. 111. 9. Ch. 7. 16.
-t> Ps. 132. 17.
kins) still existing on a stone, in a cave near the ancient city
of Gya, in the East Indies.
" The Deity, who is the Lord, the possessor of all, appeared
in this ocean of natural beings, at the beginning of the Ka-
lee Yoog, (the age of contention and baseness.) He who is
omnipresent, and everlastingly to be contemplated, the Su-
preme Being, the Eternal One, the Divinity worthy to be
adored — appeared here with a portion of his divine nature.
Reverence be unto thee in the form of (a) Bood-dha ! Re-
verence be unto the Lord of the earth ! Reverence be unto
thee, an INCARNATION of the Deity, and the Eternal
One ! Reverence be unto thee, O God, in the form of the
God of Mercy; the dispeller of pain and trouble, the Lord
of all things, the Deity who overcometh the sins of the Kalee
Yoog; the guardian of the universe, the emblem of mercy
towards those who serve thee— [b) O'M ! the possessor of all
things in VITAL FORM ! Thou art (c) Brahma, Veeshnoo,
and Mahesa! Thou art Lord of the universe! Thou art
under the form of all things, moveable and immoveable, the
possessor of the whole ! and thus I adore thee. Reverence
be unto the BESTOWER OF SALVATION, and the Ruler
of the faculties ! Reverence be unto thee, the DESTROYER
of the EVIL SPIRIT ! O Damordara, (d) show me favour!
I adore thee, who art celebrated by a thousand names, and
under various forms, in the shape of Bood-dha, the God of
MERCY! Be propitious, O Most High God!" Asiatic
Researches, vol. i. p. 284, 285.
Verse 69. And hath raised up a horn of salvation] That
is, a mighty and glorious saviovr : a quotation from Psal. xviii.
2. Horns are the well known emblems of strength, glory,
and power, both in the sacred and profane writers, because
the strength and beauty of horned animals, consist in their
(«) Bood-dha. The name of* the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but
in silence. It is a syllable formed of the Sanscreet letters a, 6 6, which in com-
position coalesce, and make 6, and the nasal consonant m. The first letter
stands for the Creator, the second for the Preserver, and the third for the
Destroyer. It is the same among the "Hindoos, as TViiV Yehovah is among
the Hebrews.
(c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all
space, the Deity in h\s preserving quality. Mahesa, the Deity in his destroying
quality. This is properly the Hindoo Trinity ; for these three names belong to
the same Being. See the notes to the Bhagvat Geeta.
(d) Damordara, or Darmadevf, the Indian god of virtue.
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<■ Jer. 23. 5, 6. & 30. 10. Dan. 9. 24. Acts 3. 21. Rom. 1. 2.
horns. Horns have also been considered as emblems of light;
therefore the heathen god Apollo, is represented with horns,
to point out the power, glory, and excellence of the solar
light. The Chaldee paraphrast sometimes translates \"Sp keren,
horn, by niD"7D malcuth or NTudSd, malcutha, 1 Sam. ii. 10.
Jerem. xlviii. 25. which signify a kingdom: but it is likely,
that the allusion is here made to the horns of the altar; and
as the altar was a place of refuge and safety, and those who
laid hold on its horns were considered to be under the pro-
tection of the Lord ; so, according to the expression of Za-
charias, Jesus Christ is a new altar, to which, whosoever
flees, shall find refuge.
Some imagine that this form of speech is taken from the
custom of ancient warriors, who had a horn of steel on the
top of their helmets, which ordinarily lay flat, till the person
came victorious from battle, and then it was erected, as em-
blematical of the victory gained. Such a horn as this is re-
presented on the helmet of the Abyssinian kings and war-
riors : see the plates in Bruce's Travels. To this custom of
wearing or lifting up the horn, the following Scriptures are
thought to allude ; 1 Sam. ii. 10. Psal. cxii. 9. cxlviii. 4. Lam.
ii. 17. In ancient gems and coins, this form of the horn on
helmets, is easily discernible, sometimes flat, sometimes erect-
ed. A horn tilled with various fruits, was also the emblem
of abundance among the ancients : hence their cornu copia,
or horn of plenty. From all this we may learn, that the Lord
Jesus gives a luminous, powerful, prevalent, glorious, and
abundant salvation or refuge to mankind.
In the house of his servant David] Or, in the family: so
the word oixos, house, is often used in the Sacred Writings.
In ver. 32. the angel states that Mary was of the family of
David; and Zacharias, who, from the nature of his office,
must have been well acquainted with the public genealogical
tables, attests the same thing. This is a matter of consider-
able importance ; because it shows forth the truth of all the
prophetic declarations, which uniformly state, that the Mes-
siah should come from the family, and sit on the throne, of
David.
Verse 71. That we should be saved (literally, a salvation)
from our enemies'] As Zacharias spoke by the inspiration of
the Holy Spirit, the salvation which he mentions here, must
necessarily be understood in a spiritual sense. Satan, death,
and sin, are the enemies from whom Jesus came to deliver us.
Sin is the most dangerous of all, and is properly the only
The prophecy of Zacharias
72 a To perform the mercy promised
to our fathers, and to remember his
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holy covenant ;
73 bThe oath which he sware to our father
Abraham,
74 That he would grant unto us, that we
being delivered out of the hand of our ene-
» Lev 26. 42 Ps 98. 3. & 105. 8, 9. & 106. 45. Ezek 16. 60. Ver. 54.
b Gen. 12. 3. & 17. 4. & 22. 16, 17. Heb. 6. 13, 17-
enemy we have to fear. Satan is without us, and can have
no power over us, but what he gets through sin. Death is
only in our flesh, and shall be finally destroyed (as it affects
us) on the morning of the resurrection. Jesus redeems from
sin; this is the grand, the glorious, the important victory.
Let us get sin cast out. and then we need fear neither death
nor the devil.
Verse 72. His holy covenant] See the note on ver. 54.
Verses 74, 75. Being delivered, &c] The salvation brought
by Jesus Christ, consists in the following things :
1. We are to be delivered out of the hands of our enemies,
and from all that hate us; so that sin shall neither have domi-
nion over us, nor existence in us.
2. We are to worship God, Xxrpivstv, to render him that
service and adoration which the letter and spirit of his religion
require.
3. We are to live in holiness, a strict inward conformity to
the mind of Christ — and righteousness, a full outward con-
formity to the precepts of the. Gospel.
4. This is to be done before God, under the continual in-
fluence and support of his grace, and with a constant evidence
of his presence and approbation.
5. This state is a state of true happiness — it is without fear.
Sin is all cast out, holiness is brought in ; God's power up-
holds, and his approbation cheers aud comforts the be-
lieving heart. Thus misery is precluded, and happiness esta-
blished.
6. This blessedness is to continue as long as we exist — all
the days of our life, in all ages, in all situations, and in all cir-
cumstances. What a pity to have lived so long without God
in the world ! when so much happiness and glory are to be
enjoyed in union with him !
T«5 £«»!«, in the last clause, is omitted by many MSS. Ver-
sions, and Fathers. Griesbach has left it out of the text :
however, it is but of small importance whether we read all
our days, or, all the days of our life.
Verse 76. And thou, child, &c] Zacharias proclaims the
dignity, employment, doctrine, and success of his son ; and
the ruin and recovery of the Jews and the Gentile6.
1, His dignity.. Thou shalt be called (constituted) a pro-
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CHAP. I. concerning his son John.
mies, might s serve him without
fear,
75 d In holiness and righteousness
before him, all the days of our life.
76 And thou, child, shalt be called the prophet
of the Highest : for e thou shalt go before the
face of the Lord to prepare his ways ;
c Rom. 6. 18, 22. Heb. 9. 1 1 <* Jer. 32. 39, 40. Epb. 4. 24. 2 Thess. 2.
13. 2Tim. 1.9. Tit. 2. 12. 1 Pet. 1. 15. 2 Pet. 1. 4. * Isai. 40. 3. Mai. 3.
1.&4. 5. Matt. II. 10. Ver. 17.
phet of the Most High. Prophet has two acceptations : 1st. a
person who foretells future events ; and, 2dly. a teacher of men
in the things of God, 1 Cor. xiv. 3. John was a prophet in
both senses : he proclaimed the mercy which should be com
municated ; announced the baptism of the Holy Spirit ; and
taught men how to leave their sins, and how to find the sal-
vation of God. See chap. iii. 5 — 14. His very name, Jeho-
chanan, the grace or mercy of Jehovah, (see ver. 60.) was a
constant prediction of the salvation of God. Our Lord terms
him the greatest prophet which had ever appeared in the
world. He had the honour of being the last and clearest
prophet of the Old Covenant, and the first of the New.
2. His employment. Thou shalt go before the face of the
Lord to prepare his ways. He should be the immediate fore-
runner of Jesus Christ, none being capable of succeeding him
in his ministry but Christ himself. He was to prepare his
ways, to be the honoured instrument in the hands of God, of
disposing the hearts of multitudes of the Israelites to believe
in and follow the Lord Jesus.
3. Zacharias points out the doctrine or teaching of John.
It should be yvtmris traT^ixq, the science of salvation. Men are
ignorant, and they must be instructed. Human sciences may
be profitable in earthly matters, but cannot profit the soul.
The science that teaches God, must come from God. No
science is of any avail to the soul, that does not bring salva-
tion with it : this is the excellence of heavenly science, and
an excellence that is pecidiar to itself. No science but that
which comes from God can ever save a soul from the power,
the guilt, and the pollution of sin.
4. Zacharias predicts the success of his son's ministry.
Under his preaching, the people should be directed to that
tender mercy of God, through which they might obtain the
remission of their sins, ver. 77, 78. Those who are sent by
God, and preach his truth, and his only, shall always be suc-
cessful in their work : for it is for this very purpose that
God has sent them ; and it would be a marvellous thing indeed,
should they labour in vain. But there never was such a case
since God made man, in which a preacher was divinely com-
missioned to preach Jesus, and his salvation, and yet had no
fruit of his labour.
3 b
The prophecy of Zacharias ST.
77 To give knowledge of salvation
unto his people a by b the remission
of their sins,
78 Through the c tender mercy of our God ;
whereby the d day-spring from on high hath
visited us.
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LUKE. concerning his son John
79 e To give light to them that sit in
* Mark 1. 4. Ch. 3. 3. b Or, for.—c Or, bowels of (he mercy. « Or,
sun-rising, or, branch. Kum. 24. 17. lsai. 11. 1. Zed). 3. 8. & 6. 12. Mai. 4. 2.
5. Zacharias points out the wretched state in which the in-
habitants of Judea and the Gentile world were then found. 1.
Their feet had wandered out of the way of peace, (ver. 79.) of
temporal and spiritual prosperity. 2. They had got into a
state of darkness — they were blind concerning the things of
God, and the things which belonged to their salvation. 3.
They had become contented inhabitants of this land of intel-
lectual darkness — they had sat down in it, and were not con-
cerned to get out of it. 4. They were about to perish in it —
death had his dominion there ; and his swift approaches
to them were now manifested to the prophet by seeing his
shadow cast upon them. Ignorance of God and salvation is the
shadow of death; and the substance, eternal ruin, is essentially
connected with the projected shadow. See these phrases ex-
plained at large, on Matt. iv. 16.
6. Zacharias proclaims the recovery of a lost world. As
the removal of this darkness, and redemption from this death,
were now at hand, John is represented as being a day-spring
from on high, a morning-star, that foretold the speedy ap-
proach of the day, and the rising of the Sun of righteous-
ness. That these words should be applied to John, and not
to Christ, I am fully satisfied ; and cannot give my reasons
better for the arrangement 1 have made in the preceding
notes, than in the words of an eminent critic, who, I find, has
adopted nearly the same plan with myself. The passage as I
read it, is as follows : Through the tender mercy of our God, \
by which he hath visited us : a day-spring from on high, to
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darkness, and in the shadow of death ;
to guide our feet into the way of peace. —
80 And f the child grew, and waxed strong in
spirit, and g was in the deserts till the day of his
showing unto Israel.
e lsai. 9. 2. & 42. 7. & 49. 9. Matt. 4. 16. Acts 26. 18.-
e Matt. 3. 1. & II. 7.
-f Ch. 2. 40.
give light to them that sit in the darkness and in the shadow
of death, &c. " Let the Reader judge, whether my ar-
rangement of this passage, which much better suits the
original, be not far more elegant, and in all respects supe-
rior to the old translation? Thou, child! will be a teacher
— Thou wilt be « day-spring from the sky. And with
what beauty and propriety is John, the forerunner of our
Lord, styled the dawn of day, that ushers in the rising of
the Sun of righteousness! And the concluding words — to
guide our fret into the way of peace — is a comprehensive
clause, after the manner of Hebrew poetry, belonging equally
to the former sentence, beginning at— And thou, child! — and
the latter, beginning at — A day-spring from the sky: for the
people spoken of in the former, are the Jews; and in the
latter, the Gentiles.'''' — Wakefield.
Verse 80. The child grew] Increased in stature and bodily
vigour. And waxed strong in spirit — had his understanding
divinely illuminated, and confirmed in the truths of God. And
was in the deserts — the city of Hebron, the circumjacent hill
country, and in or near Nazareth. Till the time of his show-
Hng, or manifestation — till he was thirty years of age, before
J which time the law did not permit a man to enter into the
public ministry, Numb. iv. 3. See also chap. iii. 23.
So much has already been said by way of practical im-
provement of the different subjects in this important chapter,
as to preclude the necessity of any addition here.
CHAPTER II.
The decree of Augustus to enrol all the Roman empire, 1, 2. Joseph and Mary go to their own city to be enrolled,
3 — 5. Christ is born, 6, 7. His birth is announced to the shepherds, 8 — 14. They go to Bethlehem, and find
Joseph, Mary, and Christ, 15 — 20. Christ is circumcised, 21. His parents go to present him in the temple,
22 — 24. Simeon receives him : his song, 25 — 35. Anna the prophetess, 36 — 38. The holy family return to
Nazareth, 39 — 40. They go to Jerusalem at the feast of the pass-over, and leave Jesus behind in Jerusalem,
41 — 44. They return seeking him, and find him in the midst of the doctors, 45 — 47. His mother chides him,
48. His defence of his conduct, 49, 50. They all return to Nazareth, 51, 52.
\
in
The decree of Augustus
ND it came to
clays
cree from Cesar Augustus, that all the
world should be a taxed.
a.m. 4000. i jmj it came to pass
cxcnfT -/* davs, that there went cut a de-
chap. n
those
for the enrolment of the Jews.
a Or, enrolled
NOTES ON CHAP. II.
Verse 1. Cesar Augustus) This was Caius Cesar Octavianus
Augustus, who was proclaimed Emperor of Rome in the 29lh
year before our Lord, and died A. D. 14.
That all the world should be taxed.] Iia.i-a.1 tjjv oixovpsvyv,
the whole of that empire. It is agreed on all bands, that this
cannot mean the whole world, as in the common translation ;
for this very sufficient reason, that the Romans had not the
dominion of the whole earth, and therefore could have no
right to raise levies or taxes in those places to which their
dominion did not extend. 04**vf*wi signifies properly the
inhabited part of the earth, from omea, to dwell, or inhabit.
Polybius makes use of the very words in this text, to point
out the extent of the Roman government, lib. vi. c. 48. and
Plutarch uses the word in exactly the same sense, Pomp.
p. 635. See the passages in Welstein. Therefore the whole
that could be meant here, can be no more than that a general
census of the inhabitants and their effects had been made in
the reign of Augustus, through all the Roman dominions.
But as there is no general census mentioned in any his-
torian as having taken place at this time, the meaning of
atzovpevy must be farther restrained, and applied solely to the
land of Judea. This signification it certainly has in this same
evangelist, chap. xxi. ver. 26. Men's hearts failing them for
fear, and for looking after those things which are coming on
the earth, m eiKovfwy, this land. The whole discourse relates
to the calamities that were coming, not upon the whale world,
nor the whole of the Pioman empire, but on the land of Judea,
see ver. 21. Then let them that are in Judea flee to the moun-
tains. Out of Judea, therefore, there would be safety ; and
only those who should be with child, or giving suck, in those
days, are considered as peculiarly unhappy, because they
could not fee away from that land on which the scourge was
to fall : for the wrath, or punishment, shall be, says our Lord,
i\> rta xcm 70-jtco, on this very people, viz. the Jews, ver. 23.
It appears that St. Luke used this word in this sense in con-
formity to the Septuagint, who have applied it in precisely
the same way, Isai. xiii. 11. xiv. 26. xxiv. 1. And from this
we may learn, that the word oix.ovft.etr, had been long used as
a term by which the land of Judea was commonly expressed.
H yn, which signifies the earth, or world in general, is fre-
quently restrained to this sense, being often used by the
evangelists and others for all the country of Judea. See Luke
iy. 25. Josh. ii. 3.
2 {And this taxing was first made Wf0-
when Cyrenius was governor of Syria.) cxeiiiT
3 And all went to be taxed, every
one into his own city.
» Acts 5. 37.
It is probable, that the reason why this enrolment or
census, is said to have been throughout the whole Jewish nation,
was to distinguish it from that partial one, made ten years
after, mentioned Acts v. 37. which does not appear to have
extended beyond the estates of Archelaus, and which gave
birth to the insurrection excited by Judas of Galilee. See
Josephus, Ant. book xx. c. 3.
Verse 2. This taxing was first made when Cyrenius, &c]
The next difficulty in this text is found in this verse, which
;i may be translated, Now this first enrolment was made when
I Quirinus was governor of Syria.
It is easily proved, and has been proved often, that Caius
\!> Sulpicius Quirinus, the person mentioned in the text, was not
governor of Syria, till ten or twelve years after the birth of our
Lord.
St. Matthew says, that our Lord was horn in the reign of
Herod, chap. ii. 1. at which time Quintilius Varus was pre-
sident of Syria, (Joseph. Ant. book xvii. c. 5. sect. 2.) who was
preceded in that office by Sentius Saturninus. Cyrenius or
Quirinus, was not sent into Syria till Archelaus was removed
from the government of Judea; and Archelaiis had reigned
there between nine and ten years after the death of Herod •
so that it is impossible that the census mentioned by the
evangelist could have been made in the presidency of Quiri-
nus.
Several learned men have produced solutions of this diffi-
culty ; and, indeed, there are various ways of solving it, which
may be seen at length in Lardner, vol. I. p. 248 — 329. One
or other of the two following, appears to me to be the true
meaning of the text.
1. When Augustus published this decree, it is supposed
that Quirinus, who was a very active man, and a person in
whom the emperor confided, was sent into Syria and Judea
with extraordinary powers, to make the census here men-
tioned ; though, at that time, he was not governor of Syria,
for Quintilius Varus was then president ; and that when he
came, ten or twelve years after, into the presidency of Syria,
there was another census made, to both of which St. Luke
alludes, when he says, This was the first assessment of Cyrenius
governor of Syria ; for so Dr. Lardner translates the words.
The passage, thus translated, does not say that this assessment
was made when Cyrenius was governor of Syria, which would
not have been the truth ; but that this was the first assess-
ment which Cyrenius, who was (i. c. afterward) governor
3 b 2
A. M. 4000.
T' !. 5.
lymp.
.1. 4.
Joseph and Mary go to he enrolled. ST. LUKE,
4 And Joseph also went up from
Galilee, out of the city of Naza-
reth, into Judea, unto a the city
. David, which is called Bethlehem; (''be-
cause he was of the house and lineage of
David :)
5 To be taxed with Mary c his espoused wife,
being great with child.
Christ is born in Bethlehem.
a 1 Sam. 16. I, 4. John 7. 42 » Matt. 1. 16. Ch. 1. 27.
of Syria, made ; for after he became governor, he made a
second. Lardner defends this opinion in a very satisfactory I
and masterly manner. See vol. i. p. 317, &c.
2. The second way of solving this difficulty is by trans- 1
lating the words thus : This enrolment was made blfore
Cyrenius was governor of Syria ; or before that of Cyrenius.
This sense the word 7rearo<; appears to have, John i. 30.
on Tr^uT-ai; ^.av sjv, for he was before me. xv. 10. The world
hated me before (n-gorav) it hated you. See also 2 Sam. xix.
43. Instead of Trgarv, some critics read ^a tjj$, This enrol-
ment was made before that of Cyrenius. Michaelis, and
some other eminent and learned men, have been of this
opinion : but their conjecture is not supported by any MS.
yet discovered ; nor, indeed, is there any occasion for it. As
the words in the evangelist are very ambiguous, the second
solution appears to me to be the best.
Verse 3. And all went to be taxed, every one into his own
city.] The Roman census was an institution of Servius Tullius.
sixth king of Rome. From the account which Dionysius of
Halicarnassus gives of it, we may at once see its nature.
" He ordered all the citizens of Rome to register their
estates according to their value in money, taking an oath, in
a form he prescribed, to deliver a faithful account according
to the best of their knowledge, specifying the names of their
parents, their own age, the names of their wives and children,
adding also what quarter of the city, or what town in the
country they lived in." Ant. Rom. 1. iv. c. 15. p. 212.
Edit. Huds.
A Roman census appears to have consisted of these two
parts : I. The account which the people were obliged to give
in of their names, quality, employments, wives, children, servants,
and estates; and 2. The value set upon the estates by the
censors, and the proportion in which they adjudged them to
contribute to the defence and support of the state, either in
men or money, or both : and this seems to have been the de-
sign of the census or enrolment in the text. This census
was probably similar to that made in England in the reign of
William the Conqueror, which is contained in what is termed
Domesday Book, now in the Chapter House, Westminster,
and dated 1086.
Verse 5. With Mary his espoused wife] There was no ne-
6 II And so it was, that while they A-BM-C40}1-
were there, the days were accomplish- cxciv'T
ed that she should be delivered.
7 dAnd she brought forth her first-born son,
and wrapped him in swaddling clothes, and laid
him in a manger ; because there was no room for
them in the inn.
8 IT And there were in the same country
c Matt. 1. 18 Ch. 1. 27
-J Matt. 1. 25.
cessity for Mary to have gone to Bethlehem, as Joseph's pre-
sence could have answered the end proposed in the census as
well without Mary as with her ; but God so ordered it, that
the prophecy of Micah should be thus fulfilled, and that Jesus
should be born in the city of David. Mic. v. 2.
Verse 7. Laid him in a manger] Wetstein has shown from
a multitude of instances, that <parm means not merely the
manger, but the whole stable, and this I think is its proper
meaning in this place. The Latins use prasepe, a manger, in
the same sense. So Virgil, Mn. vii. p. 275.
Stabant ter centum nitidi in prazsepibus altis.
" Three hundred sleek horses stood in lofiy stables."
Many have thought that this was a full proof of the mean-
ness and poverty of the holy family ; that they were obliged to
take up their lodging in a stable : but such people overlook the
reason given by the inspired penman, because there was no
room for them in the inn. As multitudes were going now to
be enrolled, all the lodgings in the inn had been occupied be-
fore Joseph and Mary arrived. An honest man, who had
worked diligently at his business, under the peculiar blessing
of God, as Joseph undoubtedly had, could not have been so
destitute of money, as not to be able to procure himself and
wife a comfortable lodging for a night : and had he been so ill
fitted for the journey as some unwarrantably imagine, we may
take it for granted he would not have brought his wife with
him, who was in such a state, as not to be exposed to any in-
conveniences of this kind without imminent danger.
There was no room for them in the inn ] In ancient times,
inns were as respectable as they were useful : being fitted up
for the reception of travellers alone : — now, they are frequently
haunts for the idle and the profligate, the drunkard and the
infidel ; — in short, for any kind of guests except Jesus and his
genuine followers. To this day there is little room for such
in most inns ; nor indeed have they, in general, any business
in such places.
Verse 8. There were — shepherds abiding in the field] There
is no intimation here that these shepherds were exposed to
the open air. They dwelt in the fields where they had their
sheep penned up ; but they undoubtedly had tents or booths
under which they dwelt.
Keeping watch — by night.] Or, as in the margin, keeping
Angels annance his birth CHAP. II
A. M. 4001.
B. C. 4.
An Olymp.
CXCIV. 1.
shepherds abiding in the field, keeping
a watch over their flock by night.
9 And lo, the angel of the Lord came
upon them, and the glory of the Lord shone round
about them : b and they were sore afraid.
10 And the angel said unto them, Fear not:
*Or, the night-watches. b Ch. 1. 12.— — <= Gen. 12. 3. Matt. 28. 19.
Mark 1.15. Ver. 31,32. Ch. 21. 47. Col. 1. 23.
the watches of the night, i. e. each one keeping a watch (which
ordinarily consisted of three hours) in his turn. The reason
why they watched them in the fields, appears to have been
either to preserve the sheep from beasts of prey, such as wolves,
foxes, &c. or from free booting banditti with which all the land
of Judea was atthattime muchinfested. It was a custom among
the Jews to send out their sheep to the deserts, about the pass-
over, and bring them home at the commencement of the first
rain: during the time they were out, the shepherds watched
them night and day. As the pass-over occurred in the spring,
and the first rain began early in the month of Marchesvan,
which answers to part of our October and November, we find
that the sheep were kept out in the open country during the
whole of the summer. And as these shepherds had not yet
brought home their flocks, it is a presumptive argument that
October had not yet commenced, and that consequently, our
Lord was not born on the 25th of December, when no flocks
were out in the fields, nor could he have been born later than
September, as the flocks were still in the fields by night. On
this very ground the nativity in December should be given up.
The feeding of the flocks by night in the fields is a chronolo-
gical fact, which casts considerable light upon this disputed
point. See the quotations from the Talmudists in Lightfoot.
The time in which Christ was born has been considered as
a subject of great importance among Christians. However,
the matter has been considered of no moment by Him who
inspired the evangelists ; as not one hint is dropped on the
subject, by which it might be possible even to guess nearly
to the time, except the chronological fact mentioned above
A late writer makes the following remarks : " The first Chris-
tians placed the baptism of Christ about the beginning of the
fifteenth year of Tiberius; and thence reckoned back thirty
years, they place his birth in the forty -third year of the Ju-
lian period, the forty-second of Augustus, and the twenty-
eighth after the victory at Actium. This opinion obtained till
A. D. 527, when Dionysius Exiguus invented the vulgar ac-
count. Learned and pious men have trifled egregiously on
this subject, making that of importance which the Holy Spi-
rit by his silence has plainly informed them is of none. Fa-
bricius gives a catalogue of no less than 136 different opinions
concerning the year of Christ's birth: and as to his birth-
day, that has been placed by Christian sects and learned men,
A. M. 4001.
B. C. 4.
An. Olymp
CXCIV. 1
io certain shepherd*
for behold, I bring you good tidings,
of great joy, c which shall be to all
people.
1 1 d For unto you is born this day in the
city of David e a Saviour, f which is Christ the
Lord.
A iSai. 9. 6. c Matt. 1. 21. f Matt. 1. 16. & 16. 16. Ch. 1. 43. Acts 2.
36. & 10. 36. Phil. 2. 11.
in every month in the year. The Egyptians placed it in Ja-
nuary— Wagenseil, in February — Bochart, in March — some,
mentioned by Clemens Alexandrinus, in April — others, in
May — Epiphanius speaks of some who placed it in June — and
of others who supposed it to have been in July — Wagenseil,
who was not sure of February, fixed it probably in August —
Lightfoot, on the 15th of September — Scaliger, Casaubon, and
Calvisius in October— others, in November — but the Latin
church, supreme in power, and infallible in judgment, placed
it on the 25th of December, the very day on which the an
cient Romans celebrated the feast of their goddess Bruma."
See more in Robinson's Notes on Claude's Essay, vol. i. p. 275.
&c. Pope Julius I. was the person who made this alteration.
and it appears to have been done for this reason: the sun now
began his return towards the northern tropic, ending the win-
ter, lengthening the short days, and introducing the spring.
All this was probably deemed emblematical of the rising ot
the Sun of Righteousness on the darkness of this world, and
causing the day-spring from on high to visit mankind.
Verse 9. The angel of the Lord came upon them] Or, stood
over them, exeo-ni. It is likely that the angel appeared in the
air at some little distance above them, and that from him the
rays of the glory of the Lord shone round about them, as the
rays of light are projected from the sun.
They were sore afraid] Terrified with the appearance of so
glorio . p a being, and probably fearing that he was a messen-
ger of justice coming to denounce divine judgments, or punish
them immediately, for sins with which their consciences
would not fail on such an occasion, to reproach them.
Verse 10. Behold, I bring you good tidings'] I am not come
to declare the judgments of the Lord, but his merciful loving-
kindness, the subject being a matter of great joy. He then de-
clares his message. Unto you — to the Jews first, and then to
the human race. Some modern MSS. with the utmost im-
propriety read ww, us, as if angels were included in this glo-
rious work of redemption; but St. Paul says, he took not upon
him the nature of angels, but the seed of Abraham, i. e. the na-
ture of Abraham and his posterity, the human nature ; there-
fore the good news is to you, — and not to yourselves exclusive-
ly, for it is to all people, to all the inhabitants of this land, and
to the inhabitants of the whole earth.
Verse 11. A Saviour, which is Christ the Lord.] A Saviour.
How they are to distinguish ST. LUKE
12 And this shall be a sign unto yoa; 13
Ye shall find the babe wrapped in
swaddling clothes, lying in a manger.
the new-born Prince.
A. M. 4001.
B. C. 4.
An. Olymp.
CXC1V. 1.
aGen. 28. 12. & 32. 1,2. Ps. 103.20,21. &
o-aiTve, the same as Jesus, from ragetv, to make safe, to deliver,
preserve, to make alive, thus used by the Septuagint for riTin he-
cheiah, to cause to escape, used by the same for dSs to confide in, to
hope. See the extensive acceptations of the verb in Mintert, who
adds under 2»tsj£ : "The word properly denotes such a Saviour
as perfectly frees us from all evil and danger, and is the author
of perpetual salvation " On the word Jesus, see John i. 29.
Which is Christ] X^ic-ms, the anointed, from x?iai t° anoint,
the same as JTtya Messiah, from m?D mashach. This name
points out the Saviour of the world in his prophetic, regal,
and sacerdotal offices : as in ancient times prophets, kings, and
priests, were anointed with oil, when installed into their re-
spective offices. Anointing was the same with them as conse-
cration is with us. Oil is still used in the consecration of kings.
it appears from Isa. lxi. 1. that anointing with oil, in conse-
crating a person to any important office, whether civil or reli-
gious, was considered as an emblem of the communication of
the gifts and graces of the Holy Spirit. This ceremony was
used on three occasions, viz. the installation of prophets, priests,
and kings, into their respective offices. But why should such
an anointing be deemed necessary ? Because the common sense
of men taught them, that all good, whether spiritual or secular,
must come from God, its origin and cause. Hence it was
taken for granted, 1. That no man could foretell events, unless
inspired by the Spirit of God. And therefore the prophet was
anointed, to signify the communication of the Spirit of wis-
dom and knowledge. 2. That no person could offer an ac-
ceptable sacrifice to God for the sins of men, or profitably mi-
nister in holy things, unless enlightened, influenced, and di-
rected by the Spirit of grace and holiness. Hence the priest
was anointed, to signify his being divinely qualified for the
due performance of his sacred functions. 3. That no man
could enact just and equitable laws, which should have the
prosperity of the community and the welfare of the individual
continually in view, or could use the power confided to him
only for the suppression of vice and the encouragement of vir-
tue, but that man who was ever under the inspiration of the
Almighty. Hence kings were inaugurated by anointing with
oil. Two of these offices only exist in all civilized nations,
the sacerdotal and regal; and in some countries the priest and
king are still consecrated by anointing. In the Hebrew lan-
guage, TWO mashach signifies to anoint; and tTOO mashiach,
the anointed person. But as no man was ever dignified by
holding the three offices, so no person ever had the title mashiach,
the anointed one, but Jesus the Christ. He alone is King of
kings, and Lord of lords : the king who governs the universe,
and rules in the hearts of his followers ; the prophet to instruct
And suddenly there was with the
angel a multitude of the heavenly host
praising God, and saying,
A. M. 4001.
B. C 4.
An. Olymp.
CXC1V. 1.
148. 2. Dan. 7. 10. Hebr. 1. 14. Rev. 5. It.
men in the way wherein they should go ; and the great high-
priest, to make atonement for their sins. Hence he is called the
Messias, a corruption of the word TVB'on ha-mashiach, the
anointed one, in Hebrew ; which gave birth to o Xgns-res, ho
Christos, which has precisely the same signification in Greek ;
of him, Melchisedech, Abraham, Aaron, David, and others,
were illustrious types. But none of these had the title of the
Messiah, or the Anointed of God. This does, and ever
will, belong exclusively to Jesus the Christ.
The Lord. Kwjies, the supreme, eternal Being, the ruler of
the heavens and the earth. The Septuagint generally translate
niTV Yehovah by Kw£<««. This Hebrew word, from HY! hayah,
he was, properly points out the eternity and self- existence of
the Supreme Being : and if we may rely on the authority of
Hesychius, which no scholar will call in question, Kvgtos is a
proper translation of Din.'' Yehovah, as it comes from x-vga, —
■tvy-jcwa, I am, I exist. Others derive it from *«§«?, authority,
legislative power. It is certain that the lordship of Christ
must be considered in a mere spiritual sense, as he never set
up any secular government upon earth, nor commanded any
to be established in his name : and there is certainly no spi-
ritual government but that of God: and indeed the word
Lord, in the text, appears to be properly understood, when
applied to the deity of Christ. Jesus is a Prophet to reveal
the will of God, and instruct men in it. He is a Priest, to
offer up sacrifice, and make atonement for the sin of the
world. He is Lord to rule over, and rule in the souls of the
children of men : in a word, he is Jesus the Saviour to deliver
from the power, guilt, and pollution of sin ; to enlarge and
vivify, by the influence of his Spirit, to preserve in the posses-
sion of the salvation which he has communicated, to seal those
who believe, heirs of glory, and at last to receive them into
the fidness of beatitude in his eternal joy.
Verse 12. Tliis shall be a sign (or token) unto you] You shall
find this glorious person, however strange it may appear,
wrapped in swaddling clothes, lying in a stable ! It is by hu-
mility that Christ comes to reign, and this is the only way in-
to his kingdom ! Pride is the character of all the children of
Adam ; humility the mark of the Son of God, and of all his
followers. Christ came in the way of humility to -destroy that
pride which is the root of evil in the souls of men. And thus,
according to the old medical aphorism, " Opposites are de-
stroyed by their opposites.''''
Verse 13. Suddenly there was with the angel, he] This mul-
titude of the heavenly host had just now descended from on
high, to honour the new-born Prince of Peace, to give his
parents the fullest conviction of his glory and excellence, and.
The grand subject of the Gospel. CHAP. If
14 a Glory to God in the highest, and
A. M. 4001-
B. C. 4.
An. Olymp.
CXCIV. 1.
on earth, b peace, c good will towards
men.
15 IT And it came to pass as the angels were
gone away from them into heaven, d the shep-
herds said one to another, Let us now go even
unto Bethlehem, and see this thing which is
come to pass, which the Lord hath made known
unto us.
16 And they came with haste, and found
Mary, and Joseph, and the babe lying in a
manger.
Ch. 19. 38. Eph. 1. G. & 3. 10,21. Rev. 5. 13. b Isai. 57. 19. Ch. i. 79.
Rom. 5. 1. Eph. 2. 17. Col. 1. 20.
to teach the shepherds who were about to be the first proclaim
ers of the Gospel, what to think, and what to speak of him,
who, while he appeared as a helpless infant, was the object of
worship to the angels of God.
Verse 14. Glory to God in the highest"] The design of God
in the incarnation, was to manifest the hidden glories of his
nature, and to reconcile men to each other and to himself.
The angels therefore declare that this incarnation shall mani-
fest and promote the glory of God, tv v^kftoh;, not only in the
highest heavens, among the highest orders of beings, but in the
highest and most exalted degrees. For in this astonishing dis-
play of God's mercy, attributes of the divine nature which
had not been and could not be known in any other way, should
be now exhibited in the fulness of their glory, that even the an-
gels should have fresh objects to contemplate, and new glories
to exult in. These things the angels desire to look into, 1 Pet i.
12. and they desire it because they feel they are thus interested
in it. The incarnation of Jesus Christ is an infinite and eter-
nal benefit. Heaven and earth both partake of the fruits of
it, and through it angels and men become one family, Ephes.
iii. 15.
Peace, good will towards men] Men are in a state of hostility
with heaven and with each other. The carnal mind is enmity
against God. He who sins wars against his Maker, and
" Foe to God was ne'er true friend to man."
When men become reconciled to God through the death of
his Son, they love one another. They have peace with God ;
peace in their own consciences ; and peace with their neighbours :
good will dwells among them, speaks in them, and works by
them. Well might this state of salvation be represented under
the notion of the kingdom of God, a counterpart of eternal
felicity. See on Matt. iii. 2.
Verse 15. Let us now go even unto Bethlehem] AieMapa, let us
ge across the country at the nearest, that we may lose no time,
that we may speedily see this glorious reconciler of God and
A.M. 4001.
B. C. 4.
An Olymp.
CXCIV. 1.
The shepherds publish the news
17 And when they had seen it, they
made known abroad the saying which
was told them concerning: this child.
18 And all they that heard it wondered at
those things which were told them by the shep-
herds.
19 e But Mary kept all these things, and pon-
dered them in her heart.
20 And the shepherds returned, glorifying
and praising God for all the things that they
had heard and seen, as it was told unto
them.
c John 3. 16. Eph. 2. 4, 7. 2 Thess. 2. 16. 1 John 4. 9, 10. d Gr. the men.
the shepherds. e Gen. 37. 11. Ch. 1. 66. Ver. 51.
man. All delays are dangerous : but he who delays to seek
Jesus,*when the angels, the messengers of God, bring him
the glad tidings of salvation, risks his present safety and his
eternal happiness. O ! what would the damned in bell give
for those moments in which the living hear of salvation, had
they the same possibility of receiving it ! Reader, be wise.
Acquaint thyself now with God, and be at peace; and there-
by good will come unto thee. Amen.
Verse 17. They made known abroad the saying] These shep-
herds were the first preachers of the Gospel of Christ : and
what was their text ? Why, glory to God in the highest heavens,
and on earth, peace, and good will among men. This is the ele-
gant and energetic saying, which comprises the sum arid sub-
stance of the Gospel of God. This, and this only, is the mes-
sage which all Christ's true pastors or shepherds bring to men.
He, who while he professes the religion of Christ, disturbs
society by his preachings or writings, who excludes from the
salvation of God all who hold not his religious or political
creed, never knew the nature of the Gospel, and never felt its
power or influence. How can religious contentions, civil broils,
or open wars, look that Gospel in the face, which publishes
nothing but glory to God, and peace and good will among men ?
Crusades for the recovery of a holy land, so called, (by the way,
latterly, the most unholy in the map of the world) and wars
for the support of religion, are an insult to the Gospel, and
blasphemy against God !
Verse 19. And pondered them in her heart] Si»/tt/3#Mweve,
weighing them in her heart. Weighing is an English translation
of our word pondering , from the Latin ponderare. Every cir-
cumstance relative to her Son's birth Mary treasured up in her
memory ; and every new circumstance she weighed or com-
pared, with those which had already taken place, in order to
acquire the fullest information concerning the nature and
mission of her son.
Verse 20. The shepherds returned, glorifying and praising7]
Christ is circumcised,
Ab"i01 21 ^ aAnd w*ien eignt daJs were
cxciv'T accomplished for the circumcising of the
— child, his name was called b JESUS,
which was so named of the angel, before he was
conceived in the womb.
22 II And when c the days of her purification
according to the law of Moses were accomplished,
they brought him to Jerusalem, to present him to
the Lord.
ST. LUKE. and presented in the temple.
23 (As it is written in the law of a.m. 4001
the Lord, d Every male that openeth An.'oi>'mP.
CXCI V 1
the womb shall be called holy to the —
Lord ;)
24 And to offer a sacrifice, according to e that
which is said in the law of the Lord, A pair of
turtle doves, or two young pigeons.
25 H And behold, there was a man in Jeru-
salem, whose name was Simeon : and the same
* Gen. 17. 12. Lev. 12 3. Ch. 1. 59. ^ Matt. 1. 21, 25. Ch. 1. 31.
12. 2, 3, 4, G.
-c Lev.
These simple men, having satisfactory evidence of the truth of
the good tidings, and feeling a divine influence upon their
own minds, returned to the care of their flocks, glorifying
God for what he had shown them, and for the blessedness
which they felt. "Jesus Christ, born of a woman, laid in
a stable, proclaimed and ministered to by the heavenly host,
should be a subject of frequent contemplation to the pastors
of his church. After having compared the predictions of the
prophets with the facts stated in the evangelic history, their own
souls being hereby confirmed in these sacred truths, they will
return to their flocks, glorifying, and praising God for what they
had seen and heard in the Gospel history, just as it had been told
ihem in the writings of the prophets ; and preaching these mys-
teries with the fullest conviction of their truth, they become
instruments in the hands of God, of begetting the same faith
in their hearers, and thus the glory of God, and the happiness
of his people are both promoted." What subjects for con-
templation ! what matter for praise !
Verse 21. When eight days were accomplished] The law had
appointed, that every male should be circumcised at eight
days old, or on the eighth day after its birth, Gen. xvii. 12.
and our blessed Lord received circumcision in token of his
subjection to the law, Gal. iv. 4. v. 3.
His name was called JESUS] See on Matt. i. 21. and John i. 29.
Verse 22. Days of her purification] That is, thirty-three
days after what was termed the seven days of her unclean-
ness— forty days in all : for that was the time appointed by
the law. after the birth of a male child. See Lev. xii. 2, 6.
The MSS. and Versions differ much in the pronoun in this
place : some reading avrjjs, her purification ; others xvrov,
his purification ; others ctvrtov, their purification; and others
avToiv, the purification of them both. Two Versions and two
of the Fathers omit the article. Avrm their, and avrev, his,
have the greatest authorities in their support, and the former
is received into most of the modern editions. A needless
scrupulosity was, in my opinion, the origin of these various
readings. Some would not allow that both needed purifica-
tion, and referred the matter to Mary alone. Others thought
neither could be supposed to be legally impure, and therefore
a Exod. 13. 2. & 22. 29. & 34. 19. Numb. 3. 13. & 8. 17. & 18. U
e Lev. 12. 2, 6, 8.
omitted the article entirely, leaving (he meaning indetermi-
nate. As there could be no moral defilement in the case,
and what was done, being for the performance of a legal
ceremony, it is of little consequence which of the readings is
received into the text.
The purification of every mother and child, which the law-
enjoined, is a powerful argument in proof of that original cor-
ruption and depravity, which every human being brings into
the world. The woman to be purified, was placed in the east
gate of the court, called Nicanor's gate, and was there sprin-
kled with blood : thus she received the atonement. See Light-
foot.
Verse 24. And to offer a sacrifice] Neither mother nor
child was considered as in the Lord's covenant, or under the
divine protection, till these ceremonies prescribed by the law,
had been performed.
A pair of turtle doves, &c] One was for a burnt-offering,
and the other for a sin-offering : see Lev. xii. 8. The rich
were required to bring a lamb : but the poor and middling
classes were required to bring either two turtle doves, or two
pigeons. This is a proof that the holy family were not in
affluence. Jesus sanctified the state of poverty, which is the
general state of man, by passing through it. Therefore the
poor have the Gospel preached unto them ; and the poor are
they who principally receive it.
Though neither Mary nor her Son needed any of these pu-
rifications, for she was immaculate, and He was the Holy One ;
yet had she not gone through the days of purification accord-
ing to the law, she could not have appeared in the public
worship of the Most High, and would have been considered
as an apostate from the faith of the Israel of God : and had
not He been circumcised and publicly presented in the tem-
ple, he could not have been permitted to enter either syna-
gogue or temple ; and no Jew would have heard him preach,
or had any intercourse or connexion with him. These rea-
sons are sufficient to account for the purification of the holy
Virgin, and for the circumcision of the most holy Jesus.
Verse 25. And behold, there was a man in Jerusalem] This
man is distinguished because of his singular piety. There
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An. Olymp.
CXC1V. 1.
Christ is brought into the temple. CHAP. J
man was just and devout, a waiting
for the consolation of Israel : and the
Holy Ghost was upon him.
26 And it was revealed unto him by the Holy
Ghost, that he should not b see death, before he
had seen the Lord's Christ.
27 And he came c by the Spirit into the tem-
*Isai. 40. 1. Mark 15. 43. Ver. 38. » Ps. 89. 48. Hebr.11.5.
can be no doubt, that there were many persons in Jerusalem
named Simeon, besides this man ; but there was none of the
name who merited the attention of God so much as be in the
text. Such persevering exemplary piety was very rare, and
therefore the inspired penman ushers in the account with
behold! Several learned men are of the opinion, that he
was son to the famous Hillel, one of the most celebrated
doctors and philosophers which had ever appeared in the
Jewish nation since the time of Moses. Simeon is sup-
posed also to have been the Ab or president of the grand
Sanhedrin.
The same man was just] He steadily regulated all his con-
duct by the law of his God : and devout — he had fully conse-
crated himself to God, so that he added a pious heart to a
righteous conduct. The original word tvXtifim, signifies also
a person of good report — one well received among the people,
or one cautious and circumspect in matters of religion ; from
cv, well, and \*(t,fixva, I take : it properly denotes, one who
takes any thing that is held out to him, well and carefully.
He so professed and practised the religion of his fathers, that
he gave no cause for a friend to mourn on his account, or an
enemy to triumph.
Several excellent MSS. read tva-efiix, pious or godly, from ev,
well, and <rejiofAxi, I worship; one who worships God well,
j. e. in spirit and in truth.
Waiting for the consolation of Israel] That is, the Mes-
siah, who was known among the pious Jews by this charac-
ter : he was to be the consolation of Israel, because he was to
be its redemption. This consolation of Israel was so univer-
sally expected, that the Jews swore by it : So let me see the
Consolation, if such a thing be not so, or so. See the forms in
Lighlfoot.
The Holy Ghost was upon him.] He was a man divinely
inspired, overshadowed, and protected by the power and in-
fluence of the Most High.
Verse 26. It was revealed unto him] He was divinely in-
formed, *£#f )j/K.«T<s74svav — he had an express communication from
God concerning the subject. The secret of the Lord is with
them that fear him. The soul of a righteous and devout man
is a proper habitation for the Holy Spirit.
He should not see death] They that seek shall find;
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An. Olymp
CXC1V. I
Simeon takes him in his arms.
pie : and when the parents brought in
the child Jesus, to do for him after the
custom of the law,
28 Then took he him up in his arms, and blessed
God, and said,
29 Lord, u now lettest thou thy servant depart in
peace, according to thy word :
<- Matt. 4. 1. <J Gen. 46. 30. Phil. 1. 23.
it is impossible that a man who is earaestly seeking the
salvation of God, should be permitted to die without find
ing it.
The Lord^s Christ] Rather, the Lord's anointed : — that
prophet, priest, and king, who was typified by so many
anointed persons under the Old Covenant ; and who was ap-
pointed to come in the fulness of time, to accomplish all that
was written in the Law, in the Prophets, and in the Psalms,
concerning him. See the note on ver. 11.
Verse 27. He came by the Spirit into the temple] Probably
he had in view the prophecy of Malachi, chap. iii. 1. The
Lord, whom ye seek, shall suddenly come to his temple. In this
messenger of the covenant, the soul of Simeon delighted. Now
the prophecy was just going to be fulfilled, and the Holy
Spirit who dwelt in the soul of this righteous man, directed
him to go and see its accomplishment. Those who come, un-
der the influence of God's Spirit, to places of public worship,
will undoubtedly meet with Him who is the comfort and sal-
vation of Israel.
After the custom of the law] To present him to the Lord,
and then redeem him by paying^ue shekels, Numb, xviii. 15,
16. and to offer those sacrifices appointed by the law. See
ver. 24.
Verse 28. Then took he him up in his arms] What must
the holy soul of this man have felt in this moment ! O ines-
timable privilege! and yet ours need not be inferior: If a
man love me, says Christ, he will keep my word ; and I and
the Father will come in unto him, and make our abode with him.
And indeed even Christ in the arms could not avail a man, if
he were not formed in his heart.
Verse 29. Lord, now lettest thou thy servant depart in peace]
Now thou dismissest, ctirobvtts — loosest him from life ; having
lived long enough to have the grand end of life accomplished.
According to thy word] It was promised to him, that be
should not die till he had seen the Lord's anointed, ver. 26.
and now having seen him, he expects to be immediately dis-
missed in peace into the eternal world ; having a full assurance
and enjoyment of the salvation of God. Though Simeon
means his death, yet the thing itself is not mentioned ; for
death has not only lost its sting, but its name also, to those
who have even by faith, seen the Lord's anointed.
3c
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Lit /neon's prophetic song.
30 For mine eyes a have seen thy
salvation,
31 Which thou hast prepared before
the face of all people ;
32 b A light to lighten the Gentiles, and the
glory of thy people Israel.
33 And Joseph and his mother marvelled at
those things which were spoken of him.
34 And Simeon blessed them, and said unto
Mary his mother, Behold, this child is set for
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ST. LUKE. Account of Anna the prophetess.
the c fall and rising again of many in
Israel; and for "a sign which shall be
spoken against;
35 (Yea, e a sword shall pierce through thy
own soul also) that the thoughts of many hearts
may be revealed.
36 H And there was one Anna, a prophetess,
the daughter of Phanuel, of the tribe of Asher :
she was of a great age, and had lived with a hus-
band seven years from her virginity ;
a Isai. 52. 10. Ch. 3. 6. b Isai. 9. 2. & 42. 6. & 49. 6. & 60. 1, 2, 3.
Matt. 4. 16. Acts 13. 47. & 28. 23. <= Isai. 8. 14 Hos. 14. 9. Matt.
Verse 30. Thy salvation] That saviour, which it became
the goodness of God to bestow upon man ; and which the
necessities of the human race required. Christ is called our
salvation, as he is called our life, our peace, our hope; i. e.
he is the author of all these, to them who believe.
Verse 31. Which thou hast prepared] O yToif*.xo>ci<i — which
thou hast made readv before the face, in the presence of all
people. Here salvation is represented under the notion of a
feast, which God himself has provided for the whole world ;
and to partake of which he has invited all the nations of the
earth. There seems a direct allusion here to Isai. xxv. 6, &,c.
"In this mountain shall the Lord of hosts m..ke unto all
people a feast of fat things," &c. Salvation is properly the
food of the soul, by wbich it is nourished unto eternal life :
he that receiveth not this, must perish for ever.
Verse 32. A light to lighten the Gentiles] <ba<i ett wroictt-
AmJ><v fS-xaiv — a light of the Gentiles for revelation. By Moses
and the prophets, a light of revelation was given to the Jews,
in the blessedness of which the Gentiles did not partake. By
Christ and his apostles, a luminous revelation is about to be
«iven unto the Gentiles, from the blessedness of which, the
Jews in general, by their obstinacy and unbelief, shall be long
excluded. But to all true Israelites it shall be a glory, an evi-
dent fulfilment of all the predictions of the prophets, relative
lo the salvation of a lost world : and the first offers of it shall
be made to the Jewish people, who may see in it the truth of
their own Scriptures indisputably evinced.
Verse 33. Joseph and his mother marvelled] For they did
not as yet fully know the counsels of God, relative to the sal-
vation which Christ was to procure ; nor the way in which
the purchase was to be made :— but to this Simeon refers in
the following verses.
Verse 34. This child is set for the fall] This seems an al-
lusion to Isai. viii. 14, 15. Jehovah, God of hosts, shall be —
for a stone of stumbling and rock of offence to both houses of
Israel ; and many among them shall stumble and fall, &c. As
Christ did not come as a temporal deliverer, in which charac-
21. 44. Rom. 9. 32, 33. 1 Cor. 1. 23,24. 2 Cor. 2. 16. 1 Pet. 2. 7,8.-
a Acts 28. 22. « Ps. 42. 10. John 19. 25.
ter alone the Jews expected him ; the consequence should be,
they would reject him, and so fall by the Romans. See Rom.
xi. 1 1, 12. and Matt. xxiv. But in the fulness of time, there
shall be a rising again of many in lirael. See Rom. xi. 26.
And for a sign] A mark or butt to shoot at — a metaphor
taken from archers. Or perhaps Simeon refers to Isai. xi.
10 — 12. There shall be a root of Jesse, which shall stand for
an ensign of the people ; to it shall the Gentiles seek .•—inti-
mating that the Jews would reject it, while the Gentiles should
flock to it as their ensign of honour, under which they were
to enjoy a glorious rest.
That the thoughts (or reasonings) of many hearts may be re-
vealed.] I h;>ve transposed this clause, to the place to which
I believe it belongs. The meaning appears to me to be this :
The rejection of the Messiah by the Jewish rulers, will suffi-
ciently prove, that they sought the honour which comes from
the world, and not that honour which comes from God : be-
cause they rejected Jesus, merely for the reason that he did
not bring them a temporal deliverance. So the very Pharisees,
who were loud in their professions of sanctity and devotedness
to God, rejected Jesus, and got him crucified, because his
kingdom was not of this world. Thus the reasonings of many
hearts were revealed.
Verse 35. Yea, a sword shall pierce through thy own soul
also] Probably meaning, Thou also, as well as thy son, shalt
die a martyr for the truth. But as this is a metaphor used
by the roost respectable Greek writers, to express the most
pungent sorrow, it may here refer to the anguish Mary must
have felt, when standing beside the cross of her tortured son :
John xix. 25.
Verse 36. Anna, a prophetess] It does not appear that this
person was a prophetess in the strict sense of the word, i. e.
one who could foretell future events ; but rather a holy wo-
man, who, from her extensive knowledge and deep expe-
rience in divine things, was capable of instructing others; ac-
cording to the use of the word w^oipvrtva, 1 Cor. xiv. 3. He
that prophesieth, speaketh unto men to edification, and to e$hW'
She proclaims Jesus as the Messiah. CHAP. II
37 And she was a widow of about
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AnOtymp. fourscore and four years, which de-
not from the temple, but
CXCIV. 1.
parted
served God with fastings and prayers a night and
day.
38 And she coming in that instant, gave
thanks likewise unto the Lord, and spake of
1 Acts 26. 7. 1 Tim. 5. 5.
tation, and to comfort. So we find this holy widow proclaim-
ing Jesus to all who looked for redemption in Jerusalem,
ver. 38.
The tribe of Asher] This was one of the ten tribes of the
kingdom of Israel, several families of which had returned
from their idolatry unto God, in the time that Hezekiah pro-
claimed the pass-over in Jerusalem, which is mentioned
2 Chron. xxx. 1 — 11. Though her family might have been
a distinguished one in Jerusalem, yet we find that it was her
very exemplary piety that entitled her to be thus honourably
mentioned in the sacred history. It is an honourable thing
indeed to have one's name written in the sacred records;
but to be written in the book of life, is of infinitely greater
moment.
Seven years] She was a pure virgin when married, was
favoured with her husband but seven years, and was now in all,
taking in the time of her virginity, marriage, and widowhood,
eighty-four years of age. At such an age, it might be sup-
posed she was reasonably exempted from performing the
severer duties of religion : but her spirit of piety continued
still to burn, with a steady aud undiminished flame.
Verse 37. Departed not from the temple] Attended con-
stantly at the hours of prayer, which were nine in the morn-
ing and three in the afternoon. See Acts ii. 15. iii. I. It
does not appear that women had any other functions to per-
form in that holy place.
With fastings] She accompanied her devotion with fre-
quent fastings, probably not oftener than twice in the week ;
for this was the custom of the most rigid Pharisees : see chap,
xviii. 12.
Verse 38. Coming in that instant] Avry rr, ag*, at that very
time — while Simeon held the blessed Redeemer in his arms,
and was singing his departing and triumphal song.
Gave thanks likewise] She, as well as Simeon, returned
God public thanks, for having sent this Saviour to Israel.
Spake of him] Of the nature and design of his mission ;
and the glory that should take place in the land.
To all them that looked for redemption] As Daniel's seventy
weeks were known to be now completed, the more pious Jews
were in constant expectation of the promised Messiah. They
were expecting redemption, Xvt^otm ■, such a redemption as
The holy family return to Galilee.
him to all them that b looked for re- VaT'
demplion in c Jerusalem. ^,nY^j;ri|
39 H And when they had performed
all things according to the law of the Lord,
they returned into Galilee, to their own city
Nazareth.
40 d And the child grew, and waxed strong
b Mark 15. 43. Ver. 25. Ch. 21. 21 c Or, Israel. d Ver. 52. Ch. 1. 80.
was to be brought about by an atonement, or expiatory victim,
or ransom price. See on chap. i. 68.
In Jerusalem] It is probable she went about from house to
house, testifying the Gospel of the grace of God. In the
margin of our common version, Israel is put instead of Jeru-
salem, which the translators thought was nearly as eligible as
the word they received into the text. This marginal reading
is supported by several MSS. all the Arabic and Persic ver-
sions, the Vulgate, and most copies of the Itala. Were this
reading to be received, it would make a very essential alter-
ation in the meaning of the text ; as it would intimate, that
this excellent woman travelled over the land of Israel, pro-
claiming the advent of Christ. At all events, it appears that
this widow was one of the first publishers of the Gospel of
Christ, and it is likely that she travelled with it from house to
house, through the city of Jerusalem, where she knew they
dwelt who were expecting the salvation of God.
Verse 39. They returned into Galilee] But not immedi-
ately ; for the coming of the wise men, and the retreat of
Joseph with his family into Egypt, happened between this
period of time, and his going to Nazareth in Galilee. — Bp.
Pearse. But it is very likely, that as soon as the presenta-
tion in the temple, and the ceremonies relative to it, had been
accomplished, that the holy family did return to Galilee, as
St. Luke here states ; and that they continued there, till He-
rod's bloody purpose was discovered to them by the Lord ;
which probably took some time to bring it to its murderous
crisis, after the departure of the Magi. After which, they
fled into Egypt, where they continued till the death of Herod ;
and it is probable, that it is of a second return to Nazareth
that St. Matthew speaks, chap. ii. 23.
Verse 40. The child grew] As to his body — being in per-
fect health.
Waxed strong in spirit] His rational soul became strong
and vigorous.
Filled with wisdom] The divinity continuing to communi-
cate itself more and more, in proportion to the increase of the
rational principle. The Reader should never forget, that
Jesus was perfect man, as well as God.
And the grace of God was upon him] The word £«e<s, not
only means grace in the common acceptation of the word,
3c2
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An. Olymp.
CXCV1. 4.
Jerusalem
ST. LUKE.
and the
Jesus goes to Jerusalem when twelve years
in spirit, filled with wisdom
grace of God was upon him.
41 H Now his parents went to
every year at the feast of the pass-
over.
42 And when he was twelve years old, they
went up to Jerusalem after the custom of the
feast.
43 And when they had fulfilled the days, as
they returned, the child Jesus tarried behind in
Jerusalem; and Joseph and his mother knew
not of it.
* Exod. 23. 15, 17. & 34. 23. Deut. 16. 1, 16.
(some blessing granted by God's mercy to those who are sin-
ners, or have no merit) but it means also favour or approba-
tion: and this sense I think the most proper for it here, when
applied to the human nature of our blessed Lord ; and thus
our translators render the same word, ver. 52. Even Christ
himself, who knew no sin, grew in the favour of God ; and
as to his human nature, increased in the graces of the Holy
Spirit. From this we learn, that if a man were as pure and as
perfect as the man Jesus Christ himself was, yet -he might ne-
vertheless increase in the image, and consequently in the favour
of God. God loves every thing and person, in proportion to
the nearness of the approaches made to his own perfections.
Verse 41. His parents went — every year] This was their
constant custom, because positively enjoined by the law,
Exod. xxiii. 17. But it does not appear, that infants were
obliged to be present ; and yet all the men-children are posi-
tively ordered to make their appearance at Jerusalem thrice
in the year, Exod. xxxiv. 23. And our Lord being now
twelve years old, ver. 42. accompanies his parents to the
feast. Probably this was the very age, at which the male-
children were obliged to appear before the Lord at the three
public festivals — the feast of unleavened bread, of weeks,
and of tabernacles. According to the Jewish canons, it
was the age at which they were obliged to begin to learn
a trade.
Verse 43. Had fulfilled the days'] Eight days in the whole :
one was the pass-over, and the other seven, the days of un-
leavened bread. See on Matt. xxvi. 2.
Verse 44. Supposing him to have been in the company] Some
have supposed that the men and women marched in separate
companies on these occasions, which is very likely ; ancl that
sometimes the children kept company with the men; some-
times with the women. This might have Jed to what other-
wise s^ems to have been inexcusable carelessness in Joseph
and Mary. Joseph not seeing Jesus in the men's company,
might suppose he was with his mother in the women's com-
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of age, and argues with the doctors.
44 But they, supposing him to have
been in the company, went a day's
journey; and they sought him among
their kinsfolk and acquaintance.
45 And when they found him not, they turned
back again to Jerusalem, seeking him.
46 A^d it came to pass, that after three days
they found him in the temple, sitting in the midst
of the doctors, both hearing them, and asking
them questions.
47 And b all that heard him, were astonished at
his understanding and answers.
b Matt. 7. 28. Mark 1. 22. Ch. 4. 22, 32. John 7. 15, 46.
pany : and Mary not seeing him with her, might imagine he
was with Joseph.
Went a day's journey] Knowing what a treasure they pos-
sessed, how could they be so long without looking on it ?
Where were the bowels and tender solicitude of the mother?
Let them answer this question who can.
And they sought him] Avetyrovv, they earnestly sought him.
They are now both duly affected with a sense of their great
loss and great negligence.
Kinsfolk and acquaintance] Those of the same family and
neighbourhood went up to Jerusalem together, on such oc-
casions.
Verse 45. Seeking him.] ZqTowres uvrav — or rather, seek-
ing him diligently, ccvx^rtwrei. This is the reading of BCDL.
six others, Vidgate, and nine copies of the Ilala. If they
sought earnestly when they first found him missing, there is
little doubt that their solicitude and diligence must be greatly
increased, during his three days' absence : therefore the word
which 1 have adopted on the above authority, is more likely
to be the true reading, than the fyrowTes of the common text,
which simply signifies seeking; whereas the other strongly
marks their solicitude and diligence.
Verse 46. Sitting in the midst of the doctors] The Rab-
bins ; who were explaining the law and the ceremonies of
the Jewish religion to their disciples.
Asking them questions.] Not as a scholar asks his teacher,
to be informed; but as a teacher, who proposes questions to
his scholars, in order to take an occasion to instruct them.
In the time of Josephus, the Jewish teachers were either
very ignorant or very humble : for he tells us, that " when he
was about fourteen years of age, the chief priests, and the
principal men of the city, were constantly coming to him,
to be more accurately instructed in matters relative to the
law." See his Life, sect. ii. If this were true, it is no won-
der to find them now, listening with the deepest attention, to
such teaching as they never before heard.
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Ms parents chide him for staying behind.
48 And when they saw him, they
were amazed : and his mother said un.
to him, Son, why hast thou thus dealt
with us ? behold, thy father and I have sought
thee sorrowing.
49 And he said unto them, How is it that ye
sought me ? wist ye not that I must be about a my
Father's business ?
* John 2. 16. " Ch. 9. 45. & 18. 34.
Verse 47. Answers.] The word owraiefms here, seems not
to mean answers only, but what Jesus said by way of ques-
tion to the doctors, ver. 46. So in Rev. vii. 13. one of the
elders is said to have answerd, saying— when he only asked a
question. Bp. Pearse.
Verse 48. Why hast thou thus dealt with us ?] It certainly
was not his fault, but theirs. Men are very apt to lay on
others the blame of their own misconduct.
Verse 49. How is it that ye sought me?] Is not this in-
tended as a gentle reproof? Why had ye me to seek ? Ye
should not have left my company, when ye knew I am con-
stantly employed in performing the will of the Most High.
My Father's business ?] Ev rois tov Trxrgcs p.ov, my Father's
concerns. Some think that these words should be translated,
In my Father's house ; which was a reason that they should
have sought him in the temple only. As if he had said, Where
should a child be found, but in his father's house ? This trans-
lation is defended by Grotius, Pearse, and others : and is
the reading of the Syriac, latter Persic, and Armenian ver-
sions. Our Lord took this opportunity to instruct Joseph
and Mary, concerning his divine nature and mission. My
Father's concerns. This saying, one would think, could not
have been easily misunderstood. It shows at ence, that he
came down from heaven. Joseph had no concerns in the tem-
ple ; and yet we find they did not fully comprehend it. How
slow of heart is man to credit any thing that comes from
God!
Verse 51. Was subject unto them] Behaved towards them
with all dutiful submission. Probably his working with his
hands at his reputed father's business, is here also implied :
see on ver. 41. No child among the Jews was ever brought
up in idleness. Is not this the carpenter? was a saying of
those Jews, who appear to have had a proper knowledge of
his employment, while in Joseph's house. See the note on
Matt, xiii 55.
Verse 52. Jesus increased in wisdom] See on ver. 40.
The following remarks, taken chiefly from Mr. Claude, on
the foregoing subject, are well worth the reader's attention.
I, The birth of Christ is announced to the shepherds.
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CXCVI. 4.
CHAP. 11. He returns with them to Nazareth
50 And b they understood not the
saying which he spake unto them.
51 H And he went down with them,
and came to Nazareth, and was subject unto
them : but his mother c kept all these sayings in
her heart.
52 And Jesus d increased in wisdom and ° sta-
ture, and in favour with God and man.
« Ver. 19. Dan. 7. 28. d 1 Sain. 2. 26. Ver. 40. 1 Or, age.
1. God causes his grace to descend not only on the great
and powerful of the world, but also upon the most simple and
inconsiderable : just as the heavens diffuse their influence not
only on great trees, but also on the smallest herbs.
2. God seems to take more delight in bestowing his favours
on the most abject, than in distributing them among persons
of elevated rank. Here is an example : — for while he sent
the wise men of the East to Herod, he sent an angel of heaven
to the shepherds, and conducted them to the cradle of the
Saviour of the world.
3. In this meeting of the angels and shepherds, you see a
perpetual characteristic of the economy of Jesus Christ;
wherein the highest and most sublime things are joined with
the meanest and lowest. In his person, the eternal word is
united to a creature, the divine nature to the human, infinity
to infirmity, in a word, the Lord of glory to mean flesh and
blood. On his cross, though he appears naked, crowned with
thorns, and exposed to sorrows, yet at the same time, he
shakes the earth, and eclipses the sun. Here, in like manner,
are angels familiar with shepherds : angels to mark his ma-
jesty, shepherds his humility.
4. This mission of angels relates to the end, for which the
Son of God came into the world ; for he came to establish a
communion between God and men, and to make peace be-
tween men and angels : to this must be referred what St. Paul
says, Col. i. 20. It pleased the Father, by him to reconcile all
things to himself.
5. However simple and plain the employments of men
may be, it is always very pleasing to God, when they dis-
charge them with a good conscience. While these shepherds
were busy in their calling, God sent his angels to them.
6. God does in regard to men, what these shepherds did in
regard to their sheep. He is the great Shepherd of mankind,
continually watching over them by his providence.
II. The glory of the Lord shone round the shepherds.
1. When angels borrow human forms, in order to appear
to men, they have always some ensigns of grandeur and ma-
jesty, to show that they are not men, but angels.
2. The appearance of this light to the shepherds in the
night, may very well be taken for a mystical symbol. Nigh*
Reflections on the appearance of the angels ST. LUKE.
to the shepherds, and on Simeon's song.
represents the corrupt state of mankind when Jesus came into
the world ; a state of ignorance and error. Light fitly repre-
sents the salutary grace of Christ, which dissipates obscurity,
and gives us the true knowledge of God.
III. The shepherds were filled with great fear.
1. This was the effect of their great surprise. When grand
objects suddenly present themselves to us, they must needs
fill us with astonishment and fear, for the mind, on these occa-
sions, is not at liberty to exert its force ; on the contrary, its
strength is dissipated, and during this dissipation it is impos-
sible not to fear.
2. This fear may also arise from emotions of conscience.
Man is by nature a sinner, and consequently an object of the
justice of God. While God does not manifest himself to him,
he remains insensible of his sin ; but when God discovers him-
self to him, he awakes to feeling and draws nigh to God, as a
trembling criminal approaches his judge. See this exempli-
fied in the case of Adam, and in that of the Israelites when
God appeared on the mountain : hence that proverbial saying,
We shall die, for we have seen God.
3. The shepherds had just reason to fear, when they saw
before them an angel of heaven, surrounded with the ensigns
of majesty, for angels had been formerly the ministers of God's
vengeance. On this occasion, the sad examples of divine ven-
geance, recorded in Scripture, and performed by the ministry
of angels, might, in a moment, rise to view, and incline them
to think that this angel had received a like order to destro^1
them.
IV. Observe the angel's discourse to the shepherds.
1. The angel says to them, fear not. This preface was ne-
cessary to gain their attention, which fear, no doubt, had dis-
sipated. The disposition which the angel wishes to awaken in
them, comports with the news which he intended to announce:
for what has fear to do with the birth of the Saviour of the
world ?
2. The angel describes, 1st. the person of whom he speaks,
a saviour, Christ, the Lord ; see before on ver. 1 1 . See 2dly.
What he speaks of him ; he is born unto you. 3dly. He marks
ihe time ; this day. 4thly. He describes the place ; in the city
of David. 5thly. He specifies the nature of this important
news ; a great joy which shall be unto all people. See Claude's
Essay, by Robinson, vol. i. p. 266, &c.
Concerning Simeon, three things deserve to be especially
noted : 1. His faith. 2. His song. And 3. His prophecy.
1. His faith. 1. He expected the promised Redeemer, in
virtue of the promises which God had made ; and to show
that his faith was of the operation of God's Spirit, he lived a
life of righteousness and devotedness to God. Many profess to
expect the salvation which God has promised only to those
who believe, while living in conformity to the world, under
the influence of its spirit, and in the general breach of the
righteous law of God.
2. The faith of Simeon led him only to wish for life that he
might see him who was promised, and be properly prepared
for an inheritance among the sanctified. They who make not
this use of life are much to be lamented. It would have been
better for them had they never been born.
3. The faith of Simon was crowned with success. Jesus
came ; he saw, he felt, he adored him ! and with a heart filled
with the love c^jGod, he breathed out his holy soul, and pro-
bably the last dregs of his life in praise to the fountain of all
good.
II. Simeon's song. By it he shows forth
1. The joy of his own heart. Lord, now thou dismissest thy
servant : as if he had said, " Yes, O my God, I am going to
quit this earth ! I feel that thou callestme ! and I quit it with-
out regret. Thou hast fulfilled all my desires, and completed
my wishes, and I desire to be detained no longer from the full
enjoyment of thyself." O ! how sweet is death after such an
enjoyment and discovery of eternal life !
2. Simeon shows forth the glory of Christ. He is the sun
of righteousness, rising on a dark and ruined world with light
and salvation. He is the light that shall manifest the infinite
kindness of God to the Gentile people ; proving, that God is
good to all, and that his tender mercies are over all his works.
He is the glory of Israel. It is by him that the Gentiles
((have been led to acknowledge the Jews as the peculiar people
of God; their books as the word of God ; and their teaching
as the revelation oi-God. What an honour for this people, had
they known how to profit by it !
3. Pie astonished Joseph and Mary with his sublime account
of the Redeemer of the world. They hear him glorified, and
their hearts exult in it. From this divine song they learn that
this miraculous son of theirs, is the sum and substance of all
the promises made unto the fathers, and of all the predictions
of the prophets.
III. Simeon's prophecy.
1. He addresses Christ, and foretells that he should be for
the ruin and recovery of many in Israel. How astonishing is
the folly and perverseness of man, to turn that into poison
which God has made the choicest medicine ; and thus to kill
themselves with the cure which he has appointed for them in
the infinity of his love! Those who speak against Jesus, his
ways, his doctrine, his cross, his sacrifice, are likely to stumble,
and fall, and rise no more for ever ! May the God of mercy
save the Reader from this condemnation !
2. He addresses Mary, and foretells the agonies she must
go through. What must this holy woman have endured when
she saw her son crowned with thorns, scourged, bujfeled^spit
upon — when she saw his hands and his feet nailed to the cross !
and his side pierced with a spear ! What a sword through her
own soul, must each of these have been ! But this is not all.
These sufferings of Jesus are predicted thirty years before
they were to take place ! What a martyrdom was this ! while
he is nourished in her bosom, she cannot help considering
him as a lamb who is growing up to be sacrificed. The older
he grows, the nearer the bloody scene approaches ! Thus her suf-
ferings must increase with his years, and only end with his life.
Reflections on our Lord's tarrying behind CHAP. III. in Jerusalem ; and on Jus parents'' conduct.
3. He foretells the effects which should be produced by the
persecutions raised against Christ and his followers. This
sword of persecution shall lay open the hearts of many, and
discover their secret motives and designs. When the doctrine
of the cross is preached, and persecution raised because of it ;
then the precious are easily distinguished from the vile. Those
whose hearts are not established by grace, nor right with God,
will turn aside from the way of righteousness, and deny the
Lord that bought them. On the other hand, those whose faith
stands not in the wisdom of man but in the power of God,
will continue faithful unto death, glorify God in the fire, and
thus show forth the excellency of his salvation, and the sin-
cerity of the profession which they had before made. Thus
the thoughts of many hearts are still revealed.
The design of our blessed Lord in staying behind in the
temple seems to have been twofold. 1st. To prepare the Jews
to acknowledge in him a divine and supernatural wisdom : and
2dly, to impress the minds of Joseph and Mary with a proper
idea of his independence and divinity. Their conduct in this
business may be a lasting lesson and profitable warning to all
the disciples of Christ.
1st. It is possible (by not carefully watching the heart, and
by not keeping sacredly and constantly in view the spirituality
of every duty) to lose the presence and power of Christ, even
in religious ordinances. Joseph and Mary were at the feast of
the pass-over when they lost Jesus ! 2dly, Many who have sus-
tained loss in their souls are kept from making speedy applica-
tion to God for help and salvation, through the foolish supposi-
tion that their state is not so bad as it really is : and in the things
of salvation, many content themselves with the persuasion that
the religious people with whom they associate, are the peculiar
favourites of heaven, and that they are in a state of complete
safety while connected with them.
They, supposing him to be in the company, went a day's
journey.
3dly. Deep sorrow and self-reproach must be the conse-
quence of the discovery of so great a loss as that of the presence
and power of Christ. Joseph and Mary sought him sorrowing.
4thly. When people are convinced by the light of the Lord,
that their souls are not in a safe state, and that unless they
find the Redeemer of the world they must perish ; they are
naturally led to inquire among their kinsfolk and acquaintance
for him who saves sinners. But this often proves fruitless ;
they know not Jesus themselves, and they cannot tell others
where to find him.
They sought him among their kinsfolk and acquaintance, and
found him not.
5thly. When people perceive that they have proceeded in
a certain course of life for a considerable time, without that
salvation which God promises in his word, they should first
stop and inquire into their state, and when they find that they
have been posting into eternity, not only without a prepara-
tion for glory, but with an immense load of guilt upon their
souls ; they should turn back, and as their time may be but
short, they should seek diligently.
They turned back to Jerusalem, earnestly seeking him.
6thly. The likeliest place to find Jesus and Lis salvation is,
the temple. The place where bis pure unadulterated Gospel
is preached, the sanctuary where the power and glory of God
are seen in the conviction, conversion, and salvation of sinners.
They found him in the temple, among the doctors.
7thly. Trials, persecutions, and afflictions are all nothing,
when the presence and power of Christ are felt: but when a
testimony of his approbation lives no longer in the heart, every
thing is grievous and insupportable. The fatigue of the jour-
ney to Bethlehem, the flight from the cruelty of Herod, and
the unavoidable trials in Egypt, were cheerfully supported by
Joseph and Mary ; because in all they had Jesus with them ;
hut now they are in distress and misery because he is behind
in Jerusalem. Reader, if thou have lost Jesus, take no rest
to body or soul till thou have found him ! without him, all is
confusion and ruin : with him all is joy and peace.
CHAPTER HI.
The time in which John the Baptist began to preach, 1 — 3. The prophecies which were fulfilled in him, 4 — 6. The
matter and success of his preaching, 7 — 9, among the people, 10, 11. Among the publicans, 12, 13. Among
the soldiers, 14. His testimony concerning Christ, 15 — 18. The reason why Herod put him afterward in prison,
19, 20.
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He baptizes Christ, on whom the Spirit of God descends, 21, 22. Our Lord's genealogy, 23 — 38.
NOW in the fifteenth year of the
reign of Tiberius Cesar, a Pon-
tius Pilate being governor of Judea,
Matt. 27. 2, 11.
NOTES ON CHAP. III.
Verse 1 . Fifteenth year] This was the fifteenth of his prin-
and b Herod being tetrarch of Galilee,
and his brother Philip tetrarch of
Iturea and of the region of Tracho-
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"> Ver. 19. Ch. 23. 7. Matt. 2. 1, 22.
cipality and thirteenth of his monarchy : for he was two years
joint emperor, previously to the death of Augustus.
Chronological facts relative to the
nitis, and , Lysanias the tetrarch of
Abilene,
2 a Annas and Caiaphas being the
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LUKE. commencement of John Baptises ministry.
high priests, the word of God came a m 4030
-J » a A' -D* 26.
unto John, the son of Zacharias, in the A£c°,ymp'
wilderness. '—
aMatt. 26. 57. Mark 1. I — 10.
Tiberius Cesar] This emperor succeeded Augustus, in
whose reign Christ was born. He began his reign August 19,
A. D. 14. reigned twenty-three years, and died March 16,
A. D. 37. aged seventy-eight years. He was a most infamous
character. During the latter part of his reign especially, he
did all the mischief he possibly could ; and that his tyranny
might not end with his life, he chose Caius Caligula for his suc-
cessor, merely on account of his bad qualities ; and of whom he
Was accustomed to say, This young prince will be a serpent to
the Roman people, and a Phaeton to the rest of mankind.
Herod] This was Herod Antipas, the son of Herod the
Great who murdered the innocents. It was the same Herod
who beheaded John Baptist, and to whom our Lord was sent
by Pilate. See the account of the Herod family in the notes
on Matt. ii. 1.
Iturea and Trachonitis] Two provinces of Syria, on the
confines of Judea.
Abilene'] Another province of Syria, which had its name
from Abila its chief city.
These estates were left to Herod Antipas and his brother
Philip by the will of their father Herod the Great ; and were
confirmed to them by the decree of Augustus.
That Philip was tetrarch of Trachonitis in the fifteenth year
of Tiberius, we are assured by Josephus, who says that Philip
the brother of Herod died in the twentieth year of Tiberius,
after he had governed Trachonitis, Batanea, and Gaulonitis
thirty-seven years. Antiq. B. xviii. c. 5. s. 6. And Herod
continued tetrarch of Galilee, till he was removed by Caligula,
the successor of Tiberius. Antiq. B. xviii. c. 8. s. 2.
That Lysanias was tetrarch of Abilene, is also evident from
Josephus. He continued in this government till the emperor
Claudius took it from him, A. D. 42. and made a present of it
to Agrippa. See Antiq. B. xix. c. 5. s. 1.
Tetrarch signifies the ruler of the fourth part of a country.
See the note on Matt. xiv. 1.
Verse 2. Annas and Caiaphas being the high priests] Caia-
phas was the son in law of Annas, or Ananias, and it is sup-
posed that they exercised the high-priest's office by turns. It
is likely that Annas only was considered as high-priest ; and
that Caiaphas was what the Hebrews termed ilJMj jro cohen
mishneh, or D'JHD \i0 sagan cohanim, the high-priest's deputy,
or ruler of the temple. See the note on Matt. ii. 4. and on
John xviii. 13.
The facts which St. Luke mentions here, tend much to
confirm the truth of the evangelical history. Christianity dif-
fers widely from philosophic system : it is founded in the good-
ness and authority of God ; and attested by historic facts. It
John 11. 49, 51. & 18. 13. Acts 4. 6.
differs also from popular tradition, which either has had no
pure origin, or which is lost in unknown or fabulous antiquity.
It differs also from Pagan and Mohammedan revelations, which
were fabricated in a corner, and had no witnesses. In the
above verses we find the persons, the places, and the times.
marked with the utmost exactness. It was under the first
Cesars that the preaching of the Gospel took place : and in
their time, the facts on which the whole of Christianity is
founded made their appearance : an age the most enlightened,
and best known from the multitude of its historic records. It
was in Judea, where every thing that professed to come from
God, was scrutinized with the most exact and unmerciful criti-
cism. In writing the history of Christianity, the evangelists
appeal to certain facts which were publicly transacted in such
places, under the government and inspection of such and such
persons, and in such particular times. A thousand persons
could have confronted the falsehood, had it been one ! These
appeals are made — a challenge is offered to the Roman govern-
ment, and to the Jewish rulers and people — a new religion has
been introduced in such a place, at such a time — this has been
accompanied with such and such facts and miracles ! who can
disprove this ? All are silent. None appears to offer even an
objection. The cause of infidelity and irreligion is at stake !
If these facts cannot be disproved, the religion of Christ must
triumph. None appears — because — none could appear. Now
Iei'itbe observed, that the persons of that time, only, could
confute these things had they been false — they never attempted
it: therefore these facts are absolute and incontrovertible
truths : this conclusion is necessary. Shall a man then give up
his faith in such attested facts as these, because more than a
thousand years after, an infidel creeps out, and ventures pub-
licly to sneer at what his iniquitous soul hopes is not true 1
The word of God came unto John] That is, the Holy Spirit
that revealed to him this doctrine of salvation. This came
upon him in the desert where he was living in such a state of
austerity as gave him full right to preach all the rigours of pe-
nitence to others. Thus we find that the first preachers, his-
torians, and followers of the doctrines of the Gospel, were men
eminent for the austerity of their lives, the simplicity of their
manners, and the sanctity of their conduct ; they were author-
ized by God, and filled with the most precious gifts of his
spirit. And what are the apostles which the new philosophy
sends us ? Philosophers full of themselves, not guided by the
love of truth or wisdom, but ever seeking their own glory, in
constant hostility among themselves, because of their separate
pretensions to particular discoveries, of the honour of which
they would almost as soon lose life as be deprived. Who are
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John the Baptist's preaching,
3 a And he came into all the country
about Jordan, preaching the baptism of
repentance b for the remission of sins :
4 As it is written in the book of the words of
Esaias the prophet, saying, c The voice of one cry-
ing in the wilderness, Prepare ye the way of the
Lord, make his paths straight.
5 Every valley shall be filled, and every moun-
tain and hill shall be brought low; and the crook-
ed shall be made straight, and the rough ways
shall be made smooth :
6 And d all flesh shall see the salvation of
God.
7 Then said he to the multitude that came
forth to be baptized of him, e O generation of
vipers, who hath warned you to flee from the wrath
to come ?
8 Bring forth therefore fruits f worthy of re-
pentance, and begin not to say within your-
selves, We have Abraham to our father : for
CHAP. III. doctrine, and success
unto you, That God is able of
stones to raise up children
* Matt. 3. 1. Mark I. 4. b Ch. 1. 77. « Isai. 40. 3. Matt. 3. 3. Mark 1.
3. John 1. 23. d Ps. 98. 2. Isai. 52. 10. Ch. 2. 10. « Matt. 3. 7.
they ? Men of a mortified life and unblamable conversation ?
No — they are poets and poetasters ; composers of romances, no-
vels, intrigues, farces, comedies, 4'C. full of extravagance and
impurity. They are pretended moralists, that preach up plea-
sure and sensual gratification ; and dissolve as far as they can
the sacred and civil ties that unite and support society. They
are men whose guilt is heightened by their assuming the sacred
name of philosophers, and dignifying their impure system with
a name at which philosophy herself blushes and bleeds.
Verse 3. The baptism of repentance] See on Matt. iii. 4 — 6.
and Mark i. 1, &c. and xvi. at the end.
Verse 5. Every valley shall be filled] 'All hinderances shall
be taken out of the way : a quotation from the Greek version
of Isai. xl. 4. containing an allusion to the preparations made
in rough countries, to facilitate the march of mighty kings and
conquerors. See the instance produced on Matt. iii. 3.
Verse 7 — 9. -On this account of the Baptist's mode of preach-
ing, see the notes on Matt. iii. 7 — 11.
Verse 10. What shall we do then?] The preaching of the
Baptist had been accompanied with an uncommon effusion of
that Spirit which convinces of sin, righteousness, and judgment.
The people who heard him now earnestly begin to inquire
■what they must do to be saved? They are conscious that they
are exposed to the judgments of the Lord, and they wish to
escape from the coming wrath.
I say
these
Abraham.
9 And now also the axe is
unto
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laid unto the root of
the trees : g every tree therefore which bringeth
not forth good fruit is hewn down, and Cast into
the fire.
10 And the people asked him, saying, h What
shall we do then ?
11 He answereth and saith unto them, ! He
that hath two coats, let him impart to him that
hath none ; and he that hath meat, let him do like-
wise.
12 Then k came also publicans to be baptized,
and said unto him, Master, what shall we
do?
13 And he said unto them, 'Exact no more than
that which is appointed you.
14 And the soldiers likewise demanded of him,
saying, And what shall we do? And he said
f Or, meet for. e Matt. 7. 19. h Acts 2. 37. i Ch. II. 41. 2 Cor. 8. 14
James 2. 15, 16. 1 John 3. 17. & 4. 20. k Matt. 21. 32. Ch. 7. 29. > Ch. 19. 8.
Verse 11. He that hath two coeds, fyc] He first teaches the
great mass of the people their duty to each other. They were
uncharitable and oppressive, and he taught them not to expect
any mercy from the hand of God, while they acted towards
others in opposition to its dictates. If men be unkind and un-
charitable towards each other, how can they expect the mercy
of the Lord to be extended towards themselves ?
Verse 12. Then came also publicans] He next instructs the
tax-gatherers in the proper discharge of their duty : though it
was an office detested by the Jews at large, yet the Baptist does
not condemn it. It is only the abuse of it that he speaks against.
If taxes be necessary for the support of a state, there must be
collectors of them ; and the collector, if he properly discharge
his dutjf, is not only a useful, but also a respectable officer.
But it seems the Jewish tax-gatherers exacted much more
from the people than government authorized them to do, ver.
13. and the surplus they pocketed. This, lam inclined to think,
is too common an evil : and the executive government is often
the people's scape-goat, to bear the crimes of its officers ; crimes
in which it has no concern. For an account of the publicans,
see the note on Matt. v. 46.
Verse 14. The soldiers likewise demanded of him] Ha thirdly
instructs those among the military. They were either Roman
soldiers, or the soldiers of Herod or Philip. Use no violence
to any, /iyS'tM fouretrvre, do not extort money or goods by force
3 D
John the Baptist's preaching.
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unto them, a Do violence to no man,
b neither accuse any falsely ; and be
content with your c wages.
15 H And as the people were d in expectation,
and all men e mused in their hearts of John,
whether he were the Christ, or not;
16 John answered, saying unto them all, ^in-
deed baptize you with water; but one mightier
than I cometh, the latchet of whose shoes 1 am not
Avorthy to unloose : he shall baptize you with the
Holy Ghost and with fire :
17 Whose fan is in his hand, and he will
throughly purge his floor, and g will gather the
wheat into his garner; but the chaff he will burn
with fire unquenchable.
18 And many other things, in his exhortation,
preached he unto the people.
ST. LUKE. Christ is baptized.
19 § h But Herod the tetrarch, being
■>■ Or, Put no man in fear. >> Exod. 23. 1. Lev. 19. 11. c Or, allowance.
J Or, in suspense. e Or, reasoned, or, debated. f Matt. 3. 11.
or violence from any. This is the import of the words nemi-
nem concutite, used here by the Vulgate, and points out a
crime, of which the Roman soldiers were notoriously guilty,
their own writers being witnesses. Concussio has the above
meaning in the Roman law. See Raphelius in loco.
Neither accuse any falsely] Or, on a frivolous pretence —
y.vS'e G-jK6<puvTrdrr)Te, be not sycophants, like those who are
base flatterers of their masters, who, to ingratiate themselves
into their esteem, malign, accuse, and impeach the innocent.
Bishop Pearce observes, that when the concussio above re-
ferred to, did not produce the effect they wished, they often
falsely accused the persons, which is the reason why this ad-
vice is added. See the note on chap. xix. 7.
Be content with your wages'] O^avtoig. The word signifies
not only the money which was allotted to a Roman soldier,
which was two oboli, about three half-pence, per day, but
also the necessary supply of wheat, barley, $c. See Raphelius.
Verse 15. Whether he were the Christ] So general was the
reformation which was produced by the Baptist's preaching,
that the people were ready to consider him as the promised
Messiah. Thus John came in the spirit and power of Elijah,
and reformed all things ; showed the people, the tax-gatherers,
and the soldiers, their respective duties ; and persuaded them
to put away the evil of their doings. See the note on Matt.
xvii. 11.
Verses 16, 17. On these verses see Matt. iii. 11, 12. and
Mark-i. 7, 8. and particularly the note on John iii. 5.
Verse 19. Herod the tetrarch] See this subject explained at
large, Matt. xvi. 1, &c. and Mark vi. 21, 23.
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reproved by him for Herodias his bro-
ther Philip's wife, and for all the evils
which Herod had done,
20 Added yet this above all, that he shut up John
in prison.
21 H Now when all the people were
baptized, 'it came to pass, that Jesus
also being baptized, and praying, the
heaven was opened,
22 And the Holy Ghost descended in a bodily
shape like a dove upon him, and a voice came from
heaven, which said, Thou at my beloved Son ; in
thee I am well pleased.
23 H And Jesus himself began to be k about
thirty years of age, being (as was supposed) \ the
son of Joseph, which was the son of Heli,
8 Mic. 4. 12. Matt. 13. 30. h Matt. 14. 3. Mark 6. 17. i Matt. 3. 13.
John 1. 32. k See Numb. 4. 3, 35, 39, 43, 47. 1 Matt. 13. 55. John 6. 42,
Verse 21. Jesus — being baptized] See on Matt. iii. 16, 17.
Verse 23. Thirty years of age] This was the age required
by the law, to which the priests must arrive before they could
be installed in their office. See Numb. 4. 3.
Being (as was supposed) the son of Joseph] This same phrase
is used by Herodotus to signify one who was only reputed to
be the son of a particular person : revrcv v-ccis vof*.i£ercci, he was
supposed to be this man's son.
Much learned labour has been used to reconcile this gene-
alogy with that in St. Matthew, chap. i. and there are several
ways of doing it : the following which appears to me, to be the
best, is also the most simple and easy. For a more elaborate
discussion of the subject, the Reader is referred to the ad-
ditional observations at the end of the chapter.
Matthew in descending from Abraham to Joseph, the
spouse of the blessed Virgin, speaks of sons properly such,
by way of natural generation : Abraham begat Isaac, and
Isaac begat Jacob, fyc. But Luke, in ascending from the Sa-
viour of the world, to God himself, speaks ot sons either
properly or improperly such: on this account he uses an m-
determinate mode of expression, which may be applied to
sons either putatively, or really such. And Jesus himself began
to be about thirty years of age, being as was supposed, the
son of Joseph — of Heli — of Malihat, &rc. This receives con-
siderable support from Raphelius's method of reading the
original av (as eio/^i^ere viof lemrijipj rev HA<, being, (when re-
puted the son of Joseph) the son Heli, 4'c. That St. Luke
does not always speak of sons properly such, is evident from
the first and last person which he names: Jesus Christ was.
The genealogy of our Lord CHAP. III.
24 Which was the son of Matthat,
from Joseph to Adam .
A. M. 4030.
A. D. 26.
An. oiymp. which was the son oi Levi, which was
CCi 2
— the son of Melchi, which was the son
of Janna, which was the son of Joseph,
25 Which was the son of Mattathias, which
Was the son of Amos, which was the son of Naum,
which was the son of Esli, which was the son of
Nagge,
26 Which was the son of Maath, which was the
son of Mattathias, which was the son of Semei,
which was the son of Joseph, which was the son
of Juda,
27 Which was the son of Joanna, which was
the son of Rhesa, which was the son of Zorobabel,
which was the son of Salathiel, which was the son
of Neri,
28 Which was the son of Melchi, which was
the son of Addi, which was the son of Cosam,
which was the son of Elmodam, which was the
son of Er,
29 Which was the son of Jose, which was the
son of Eliezer, which was the son of Jorim, which
was the son of Matthat, which was the son of
Levi,
aZech. 12. 12. " 2 Sam. 5. 14. 1 Chron. 3. 5.
only the supposed son of Joseph, because Joseph was the
husband of his mother Mary : and Adam, who is said to be
the son of God, was such only by creation. After this ob-
servation it is next necessary to consider, that in the genea-
logy described by St. Luke, there are two sons improperly
such: i. e. two sons-in-law, instead of two sons.
As the Hebrews never permitted women to enter into their
genealogical tables, whenever a family happened to end with
a daughter, instead of naming her in the genealogy, they in-
serted her husband as the son of him, who was, in reality, but
his father-in-law. This import, Bishop Pearce has fully
shown voptgec-tisit bears, in a variety of places — Jesus was con-
sidered according to law, or allowed custom, to be the son of
Joseph, as he was of Heli.
The two sons-in-law who are to be noticed in this genea-
logy are Joseph the son-in-law of Heli; whose own father
was Jacob, Matt. i. 16. and Salathiel, the son-in-law of Neri;
whose own father was Jechonias, 1 Chron. iii. 17. and Matt.
i. 12. This remark alone, is sufficient to remove every diffi-
culty. Thus it appears that Joseph son of Jacob, according
to St. Matthew, was son-in-law of Heli, according to St. Luke.
30 Which was the son of Simeon, aaMd.42g°'
which was the son of Juda, which was Acc°jly2l)
the son of Joseph, which was the son
of Jonan, which was the son of Eliakim,
31 Which was the son of Melea, which was
the son of Menan, which was the son of Mattatha,
which was the son of a Nathan, b which was the
son of David,
32 c Which was the son of Jesse, which was
the son of Obed, which was the son of Booz, which
was the son of Salmon, which was the son ot
Naasson,
33 Which was the son of Aminadab, which was
the son of Aram, which was the son of Esrom,
which was the son of Phares, which was the son
of Juda,
34 Which was the son of Jacob, which was the
son of Isaac, which was the son of Abraham,
d Avhich was the son of Thara, which was the sou
of Nachor,
35 Which was the son of Saruch, which was
the son of Ragau, which was the son of Phalec,
which was the son of Heber, which was the son
of Sala,
c Ruth 4. 18, &c. 1 Chron. 2. 10, &c. a Geo. 11. 24, 26.
And Salathiel, son of Jechonias, according to the former, was
son-in-law of Neri, according to the latter.
Mary therefore appears to have been the daughter of Heli,
so called by abbreviation for Heliachim, which is the same in
Hebrew with Joachim.
Joseph son of Jacob, and Mary daughter of Heli, were
of the same family : both came from Zerubbabel ; Joseph from
Abiud, his eldest son, Matt. i. 13. and Mary by Rhesa, the
youngest. See ver. 27.
Salathiel and Zorobabel, from whom St. Matthew and St.
Luke cause Christ to proceed, were themselves descended
from Solomon in a direct line : and though St. Luke says that
Salathiel was son of Neri, who was descended from Nathan,
Solomon's eldest brother, 1 Chron. iii. 5. this is only to be
understood of his having espoused Nathan's daughter, and
that Neri dying, probably without male issue, the two branches
of the family of David, that of Nathan, and that of Solomon,
were both united in the person of Zerubbabel, by the marriage
of Salathiel chief of the regal family of Solomon, with the
daughter of Neri, chief and heretrix of the family of Nathan.
Thus it appears, that Jesus son of Mary reunited in himself
3 d 2
A. M. 4030.
A. D. 26.
An. Olyrnp.
CCI.2.
The genealogy of our Lord ST.
36 a Which was the son of Cainan,
which was the son of Arphaxad, b which
was the son of Sem, which was the son
of Noe, which was the son of Lamech,
37 Which was the son of Mathusala, which
was the son of Enoch, which was the son of
LUKE. from Joseph to Adam.
Jared, which was the son of Maleleel,
a See Gen. 11. 12. b Hen. 5. 6, &c. & 11. 10, &c.
all the blood, privileges, and rights of the whole family of
David ; in consequence of which he is emphatically called
The Son of David. It is worthy of being remarked, that St.
Matthew, who wrote principally for the Jews, extends his ge-
nealogy to Abraham, through whom the promise of the Mes-
siah was given to the Jews : but St. Luke, who wrote his
history for the instruction of the Gentiles, extends his gene-
alogy to Adam, to whom the promise of the Redeemer was
given in behalf of himself and of all his posterity. See the
notes on Matt. i. 1, &c.
Verse 36. Of Cainan] This Cainan, the son of Arphaxad,
A. M. 4030.
A. D. 26.
An. Olymp.
CCI. 2.
which was the son of Cainan,
38 Which was the son of Enos, which
was the son of Seth, which was the son of Adam,
c which was the son of God.
cGen. 5. 1, 2.
and father of Sala, is not found in any other Scripture gene-
alogy. See Gen. x. 24. xi. 12. 1 Chron. i. 18, 24. where
Arphaxad is made the father of Sala, and no mention at all
made of Cainan. Some suppose that Cai?ian was a surname
of Sala ; and that the names should be read together thus,
The son of Heber, the son of Salacainan, the son of Arphaxad,
&c. If this does not untie the knot, it certainly cuts it; and
the reader may pass on without any great scruple or em-
barrassment. There are many sensible observations on this
genealogy, in the notes at the end of Bishop Newcome's
Harmony.
FARTHER CONSIDERATIONS
ON THE BEST MODE OF RECONCILING AND EXPLAINING
THE GENEALOGY OF OUR LORD,
AS GIVEN BY ST. MATTHEW AND ST. LUKE, CHIEFLY EXTRACTED FROM THE PROLEGOMENA OF THE REV. DR. BARRETT'S
FAC-SIMILE OF A FRAGMENT OF THE GOSPEL OF ST. MATTHEW, FROM A MS. IN TRINITY COLLEGE, DUBLIN.
Perhaps few questions have occasioned more trouble and
perplexity to the learned, than that which concerns the ge-
nealogy of our blessed Lord, as it is given by the evange-
lists St. Matthew and St. Luke. The tables found in these
writers are extremely different, or, as some think, contradic-
tory. Allowing the Divine inspiration of the authors, we
must grant that they could make no mistakes in any point,
and especially on a subject where the truth of the Gospel
history, and the fulfilment of the ancient prophecies are so
nearly concerned. The expression of Le Clerc, however,
Universam antiquitatem exercitam habuere, is not strictly true.
In later times, the difficulty has certainly excited much dis-
cussion ; but it is worthy of remark, that while the archives
of the Jews remained entire, the accuracy of the evange-
lists was never called in question. Hence it follows, either
that some corruptions have since that time crept into the
text, or that the true method of reconciling the seeming
inconsistencies was then better understood. The silence of
the enemies of the Gospel, both Heathen and Jewish, during
even the first century, is itself a sufficient proof that neither
inconsistency nor corruption could be then alleged against
this part of the evangelical history. If a charge of this na-
ture could have been supported, it unquestionably would
have been made. The Jews and Heathens, who agreed in
their hostility to the religion of Christ, were equally inter-
ested in this subject ; and could they have proved that a single
flaw existed in these genealogical tables, they might at once
have set aside the pretensions of our Lord and his disciples ;
for if the lineal descent of Jesus from David were not indis-
putable, he could not possess the character essential to the
Messiah, nor any right to the Jewish throne. If his title, in
this respect, were even questionable, it is impossible to sup-
pose that the Jews would have withheld an allegation which
must fully vindicate them in denying his Messiahship, and in
putting him to death as an impostor. We may confidently
assert, therefore, that his regular lineal descent from David
could not be disproved, since it was not even disputed, at a
time when alone it could have been done successfully, and by
Observations on the CHAP. III.
those persons who were so deeply interested in the event.
The sincere believer may consequently be assured that what-
ever difficulties appear at present, had formerly no existence,
and are even now of such a nature as cannot be allowed to
shake the faith of any reasonable man. I would not, however,
be understood to intimate that these difficulties are now insu-
perable ; on the contrary, I am satisfied that the real difficulties
are few, and that these have, for the most part, been satisfac-
torily explained by most of the Evangelical Harmonists.
Among those who have written on this difficult question,
few seem to have studied it so deeply as Dr. Barrett ; who,
in his edition of a Fragment of St. Matthew's Gospel, has
brought an unusual measure of general knowledge, correct
criticism, and sound learning, to bear upon this point ; and
though it should not be admitted, that he has entirely cleared
away the obscurities of the subject, yet, by his criticisms,
and even his conjectures, he has cast much light upon it ge-
nerally, and certainly has lessened the difficulties which some
of his predecessors in the discussion, had either left as they
found them, or endeavoured to account for in a manner that
could yield little satifaction to the intelligent inquirer. As
the subject is important, and Dr. Barrett's work is not likely
to come into the hands of many Readers, and is written in a
language which but few can understand, 1 shall lay before them
the substance of his elaborate dissertation ; abstract his princi-
pal arguments and illustrations ; transcribe his various cor-
rected tables ; and freely intersperse such observations and ex-
planations as the different branches of his reasoning may suggest.
The opinion of Africanus in his Epistle to Aristides, (pre-
served by Eusebius, Hist. Eccl. 1. i. c. 7.) which was received
by the church for many centuries as the only legitimate
mode of reconciling the evangelists St. Matthew and St. Luke,
is the following ;
' The names of kindred among the Jews, were reckoned
in two ways. 1. According to nature, as in the case of na-
tural generation. 2. According to law, as when a man died
childless, his brother was obliged to take his wife, and the
issue of that marriage was accounted to the deceased brother.
In this genealogy, some succeeded their fathers as natural
sons, but others succeeded who bore their names only.
Thus, neither of the Gospels is false ; the one reckoning the
pedigree by the natural, the other by the legal line. The
race both of Solomon and Nathan is so interwoven by those
second marriages, which raised up issue in the name of a
deceased brother, that some appear to have two fathers —
him, whose natural issue they were, though they did not
bear his name; and him, to whom, having died childless, the
children of his wife and brother were accounted for a seed,
assuming his name. If we reckon the generations according
to Matthew, from David by Solomon, Matthan will be found
the third from the end, who begat Jacob, the father of Jo-
seph; but if we reckon according to Luke, from Nathan
the son of David, then the third person from the end will
be. Melchi, whose son was Heli, the father of Joseph ; for
genealogy of our Lord.
Joseph was the son of Heli, the son of Melchi — Matthan
and Melchi having each successively married the same wife,
the latter begat children, who were brethren by the mother.
Matthan descending from Solomon, begat Jacob of Estha. —
After the death of Matthan, Melchi, who descended from
Nathan, being of the same tribe but of another race, took his
widow to wife, and begat Heli ; thus Jacob and Heli were
brethren by the mother. Heli dying without issue, Jacob
married his widow, and begat Joseph, who by the law was
accounted the son of Heli, because the law required the seed
to be raised up to the deceased brother. Matthew therefore
properly says, Jacob begat Joseph, but Luke says, he was
the son of Heli, and it is worthy of remark, that this evan-
gelist never uses the term begot or begetting, because he traces
up this genealogy by putative, and not by natural sons.'
This is the substance of Africanus's account, which he says
he received from the relatives of our Lord, who, because of
their consanguinity to him, were called denrerwot. Dr. Bar-
rett notices the difficulties of this hypothesis (pp. 18, 19.)
and gives it up on the following principle, among others,
which I think decisive ; — that it refers wholly to the descent
of Joseph from David, without attempting to prove that the son
of Mary was the son of David.
Dr. B. then states his own hypothesis, viz. that Matthew
relates the genealogy of Joseph, and Luke that of Mary.
Hence appears a sufficient reason, that after Matthew had
given his genealogical table, another should be added by Luke,
fully to prove that Christ, according to the flesh, derived
his descent from David, not only by his supposed father Jo-
seph, but also by his real mother Mary. The writers who
agree in this opinion, Dr. B. divides into two classes. 1.
Those who affirm that the families of Solomon and Nathan
coalesced in Salathiel and Zerubbabel, after which they be-
came divaricated, till they were at last reunited in the mar-
riage of Joseph and Mary. 2. Those who assert, that Sa-
lathiel and Zerubbabel were distinct individuals, and deny
that any coalition took place between the families previously
to the marriage of Joseph and Mary. Dr. B. rejects this
latter opinion, because it appears to contradict the divine
promise, 2 Sam. vii. 12 — 16. for according to this hypothesis
it would be evident, that Mary, and consequently Christ,
did not descend from David by Solomon. Me therefore pro-
poses to support the other hypothesis, and to clear away its
difficulties.
As Irenaeus, Africanus, and Ambrosius assert, that Luke
has some names interpolated ; to detect this error, Dr. B. di-
vides the genealogy into 4 classes. 1. From God to Abraham.
2. From Abraham to David. 3. From David to Salathiel.
4. From Salathiel to Christ. From Abraham to Christ, Ambro-
sius reckons fifty generations, i. e. fifty-one names; Africanus
reckons from Abraham to Joseph fifty persons, i. e. to Christ,
fifty-one names ; but the present text contains fifty-six names.
Hence it is probable, five names are interpolated, unless we
suppose the name of Abraham to be excluded, and then
Observations on the
there are four names in the three succeeding classes to be
expunged. In the first division therefore, there is no inter-
polation. As to the second division, from Abraham to David,
it is evident, from the consent of the Fathers, from the
consent of MSS. and Versions, and from the books of the
Old Testament, Ruth iv. 18. 1 Chron. ii. 9, 12. that neither
of the evangelists has suffered any interpolation in this part
of the genealogy ; though in Luke iii. 33. some MSS. and
Versions insert another name between Aram and Esrom.
Thus the Coptic ; <f>* Ajuvaffafi, <p» A^yti, (pa, Apvi, <pa. He-pay..
Having accounted for this error, and finding no evidence, in
the received text, of an interpolation in this second part of
the genealogy, Dr. B. examines whether the four names be
not found in the two parts of the genealogy between David
and Christ, or, which is more likely, in that which follows
the Babylonish captivity ; as previously, the Jews were both
punctual and correct, in keeping their genealogical records.
Recent interpreters have asserted, that two names, Maithat
and Levi, have been interpolated, ver. 24. because Africanus,
endeavouring to reconcile the evangelists, places Melchi the
third from the end, and making him the father of Heli, leaves
no room for Matthat and Levi. This method of reconciling
the evangelists is followed by Ambrose, lib. 3. in Luc. Hi-
eron. Com. in Matthew, JVazianzen in his genealogical verses,
and Augustin, Retr. ii. 7. But on the other hand, it is ob-
jected, 1. That the testimony of these Fathers is worthy of
little credit, because inconsistent with itself. Austin himself
mentions forty-three generations from David to Christ, seven-
ty-seven persons in the whole genealogy ; he therefore could
omit none. 2. Though Africanus does omit some, it is not
certain which they are ; it is possible he transposed Matthat
and Levi ; for it does not appear whom he makes the father
of Melchi. Damascenus, who endeavours to reconcile Afri-
canus, transposes these names, and makes Levi the father of
Melchi, not his son; as does also Epiphanius in a hitherto
inedited fragment produced by Dr. B. in this publication,
p. 46. In the Cod. A. of Mattha'i, instead of Matthat the
son of Levi, the son of Melchi, the son of Janna ; we read
Melchi, the son of Matthat — of Janna — of Levi: it does not
follow, therefore, that Africanus omitted Matthat and Levi.
3. These names are not omitted in any of the ancient Ver-
sions, nor in any MS. yet discovered.
In order to give a satisfactory view of this part of the
subject, Dr. B. introduces a synopsis of the principal various
readings of MSS., Versions, &c. on Luke iii. 24—31 ; from
which I judge it necessary to make the following extract.
Verse 24. Me^i is omitted by the Cod. Vaticanus — Instead
of Murto, rev Asvi, rev MeX%i, rev lavvct., one of the Bodleian
MSS. reads Meh%i, rev MarOxr, rev Irtvvst, rev Aevi.
—Mxrixr, many MSS. sead M«70«v, and the Antehierony-
mian versions read, some Matthiae — Mathei— Mathi — Matat
— Mathae — and Matthatiae.
-Instead of lae-ytp, laxnav is read in one of Matthai's
MSS.
ST. LUKE. genealogy of our Lord.
Verse 25. M«rr^<«? is omitted by several of the Antehiero-
nymian versions, and by the Vulgate.
— Afias, omitted also by the same.
' — Naati/4, is read Nauum by some, and Anum by others.
— Eo-a», is read Ertift, Eo-s-cti, and EAc-i, in different MSS. and
Sedi by four of the Antehieronymian.
— Nayyui, in many MSS. Ayyai, in the Vulgate Maggc,
and in the Cod. Vercellensis, Nance ; instead of N«yy«<, one
of Matthai's MSS. has ZaA/aov.
Verse 26. Mxai, is omitted by the Vulgate, and some of
the Antehieronymian versions. The Cod. Forojuliensis has
Man at.
— Mztti/Jiov, the Cod. Leice3tr. reads MxrStev, and some of
the Antehier. Mathiani, Matthias, and Mathath ; and one adds
Jae after MarrcJiov.
— Ss^te;, in one of Matthai's MSS. Aevt. — Semeja and Semein
in the Vercell. and Veronensis.
— law®, the Cod. Vatic, and Cod. L. in Griesbach read
lac-iZ : several others agree in the same reading, and with
them the Coptic and Armenian versions, and Greg. Nazian-
zen. Some also read Osech, Osche, Joseth, and Joseph Osse.
— leve^a, read lvSa. in Cod. Vat. L. Cod. Leicestr. and Iddo
and Joiade by some Latin MSS.
Verse 27. lactnot, read I*>«v«v, by the Cod. Alexandr. Vatic,
and several others, lxnxv and Jonee by some others.
Verses 30, 31 EXeidxeiy., MeXea,, Maivctv, are omitted in some
of the Latin MSS. M^ect only is omitted in one of the An-
tehieron. M«;v«v in the Cod. Alexandr. and two others.
From this collation of authorities. Dr. B. concludes, 1. that
the omission of Melchi, in the Codex Vaticanus is an error,
as it contradicts Africanus, and all the Fathers, Versions, and
MSS. 2. That three names have been omitted in the Ante-
hieronymian version by Sabatier ; and also in the Cod. Vercell.
and Cod. Veron. viz. ver. 25. Mattathias and Amos; and in
ver. 26. Maath.
Of these, two, viz. Mattathias, ver. 25. and Maath, ver. 26.
are omitted in Dr. B.'s MS. Z. which contains a copy of the
Antehieronymian version ; and which also reads Mattathias
for Matthat. Hence arises a suspicion that Maath is an in-
terpolation, and should be omitted, and that Mattathias, ver.
26. although omitted in many MSS. is that which occurs
ver. 25. As to the names Melea and Mainan, both appear
to be interpolated. Excluding these four names, Mattathias
Maath, Melea, and Mainan, (unless for one of these, Amos
should be rejected) the genealogy will consist of seventy-two
generations.
These generations Dr. B., following Irenasus, thinks, should
be laid down in the following order.
1. Jesus. 2. Joseph, (or Mary the daughter of Heli.) 3.
Heli the grandfather of Christ. 4. Matthat. 5. Levi. 6.
Melchi. 7. Janna. 8. Joseph 9. Mattathias. 10. Amos.
11. Naum. 12. Esli. 13. Nagge. 14. Semei. 15. Joseph.
16. Juda. 17. Joanna. 18. Rhesa. 19. Zerubbabel. 20.
Salathiel, 21. Neri. 22. Melchi. 23. Addi. 24. Cosam.
Observations on the
CHAP. III.
genealogy of our Lord.
25. Elmodam. 26. Er. 27. Jose. 28. Eliezer. 29. Jorim.
30. Matthat. 31. Levi. 32. Simeon. 33. Juda. 34. Jo-
seph. 35. Jonan. 36. Eliakim. 37. Mattatha. 38. Nathan.
39. David. 40. Jesse. 41. Obed. 42. Booz. 43. Salmon.
44. Naasson. 45. Aminadab. 46. Aram. 47. Esrom. 48.
Pharez. 49. Judah. 50. Jacob. 51. Isaac. 52. Abraham.
53. Terah. 54. Nahor. 55. Serug. 56. Ragau. 57. Pe-
leg. 58. Eber. 59. Sala. 60. Cainan. 61. Arphaxad. 62.
Shem. 63. Noah. 64. Lamech. 65. Methusala. 66 Enoch.
67. Jona. 68. Mahalaleel. 69. Caiuan. 70. Enos. 71.
Seth. 72. Adam.
From the generations thus laid down, there will be found
fifty-one names between Christ and Abraham, excluding the
latter, which agrees both with Africanus and Ambrosius.
Now let thirty years be reckoned to each generation between
Christ and David ; Salathiel will then appear to have been
born anno 570 before Christ, which will be found near the
truth; and David 1140. David, in fact, was born 1085. B.
C. whence there appears an error of fifty-five years, or about
the twentieth part of the whole time in so many generations.
But according to the received text of Luke, Salathiel must
be born B. C. 630, and David 1260; this would be an error
of 175 years, or one-sixth part of the whole interval.
Dr. B. endeavours to solve the principal difficulty by adopt-
ing the genealogy of David as delivered in 1 Chron. iii. In
this chapter, and in the books of Kings, the whole is laid
down in the most accurate manner, till the reign of Jechonias ;
after which, he supposes, some errors have been admitted into
the text.
1st. Because what is recorded ver. 19. is repugnant to
other parts of Scripture : viz. Pedaiah is said to be the father
of Zerubbabel, whereas Salathiel is reckoned to be the father
of Zerubbabel according to Ezra iii. 8. v. 2. Neh. xii. 1.
Haggai i. 1, 12, 14. ii. 2. 23. 1 Esdr. v. 5. see also Josephus
Ant. book xi. 4.
2dly. Although the obvious design of the writer is to bring
down the regal family through Zerubbabel, yet the names
which he mentions in the 22d, 23d, and 24th verses cannot be
connected (by the assistance of the 21st verse) with Zerubba-
bel, mentioned in the 19th verse. The breach in the con-
nexion renders it impossible to construct the genealogical tree
downward from Jechonias; for although some copies men-
tion the sons of Rephaiah, yet it nowhere appears who was
his father.
3dly. Many names occur in these verses, such as Delaiah,
Pelaiah, Rephaiah, Pedaiah, or Pheraiah, which very nearly
resemble each other, not only in the sound, but also in their
constituent letters. This very similitude is a ground of sus-
picion, as in such names it was impossible to prevent con-
fusion.
4thly. Nor is the opinion of the Rabbins exempt from si-
milar chronological difficulties ; they assert that Salathiel, the
son of Jechonias, was the son of Ped.iiah, and grandfather
of Zerubbabel. This will appear to be impossible, when it
is considered that Jechonias and his queen were both led
into captivity, B. C. 599. (Jer. xxix. 20, 21.) and none of
his children are recorded, whence it is inferred that then he
had none ; Salathiel, therefore, could not be born before the
year 598. Supposing him to have been born at this time,
and, at the age of twenty, to have had a son born, Pedaiah,
who also shall be supposed at the same age to have had a
son born ; even then Zerubbabel could not have been born
before 558 : and yet he was superintendent of the Israelites
on their return from the Babylonish captivity in 53G ; i. e.
when he would be only twenty-two years old. On the con-
trary it is evident, from 1 Esdras v. 5. that he had a son
named Joachin, who was one of the chief men that con-
ducted the returning Israelites ; therefore he must be more
than twenty- two years old. Besides, it will be manifest that
only two generations had intervened, if we compare the sa-
cerdotal with the regal line. Jechonias was contemporary
with Seraiah ; their sons were Salathiel and Josedek, there-
fore Salathiel and Josedek were contemporaries. Jeshua,
the son of Josedek, was coeval with Zerubbabel ; who was
therefore the son, not the grandson, of Salathiel. St. Jerom
himself, while he endeavours to prove that Salathiel and Pe-
daiah were the same person (Quasi. Heh. in Lib. Paral.}
evidently grants, that he considered Zerubbabel as the grand-
son of Jechonias, and that only two generations had inter-
vened.
5thly. There are manifest errors in verses 18 — 22. for
there are on]y five sons of Shemaiah numbered in ver. 22. and
yet there are said to be six.
6thly. The enumeration of the children of Zerubbabel,
1 Chron. iii. 19, 20. is imperfect, as it is evident, from 1 Esdr.
v. 5. that Zerubbabel had a son named Joachim, of whom no
mention is made, 1 Chron. iii. 19, 20. but Jechamiah, a name
very similar to this, is found in verse 18. Nor are Rhesa or
Abiud mentioned among his children, although Luke mentions
the former, and Matthew the latter.
7thly. If we have recourse to the hypothesis of St. Jerom>
which supposes that those who are mentioned, 1 Chron. iii.
18. are the children of Jechonias, and that Pedaiah, one of
them, is the same with Salathiel; and that Zerubbabel was
the grandson of Jechonias, and the son of Salathiel, alias
Pedaiah — it may be objected, that it is not at all likely that
he who is called Salathiel, ver. 17. should be called by a dif-
ferent name, ver. 18. nor will the difficulty be removed if
it be granted that Salathiel and Pedaiah were brothers, and
that Zerubbabel was the actual son of the one, and the legal
son of the other, according to the law, (Dent. xxv. 6) Let it
be supposed that one of these, e. g. Pedaiah, died chikllesss
and that his brother took his wife ; from this marriage Zerub-
babel and Shimei are mentioned as sons of Pedaiah : but ac-
cording to the law, the first-born only succeeded in the name
of the deceased, and was accounted the legal child. Let Ze-
rubbabel be the first-born ; as Shimei, therefore, was not the
I legal son of Pedaiah, he must have been his real son : there-
Observations on the
ST. LUKE
which is contrary to the
genealogy of our Lord.
fore Pedaiah did not die childless
hypothesis.
8lhly. The versions do not agree in the name of the fa-
ther of Zerubbabel : instead of Pedaiah, the Arabic and Sy-
riac bring in JVedabiah, and some MSS. of the LXX. read
Salathiel, in the place of Pedaiah ; and those which agree in
making Pedaiah the father of Zerubbabel, express the name
differently. For instance, Kennicott's MS. No. 1. both in
ver. 18. and 19. reads Peraiah for Pedaiah, which is the
reading of the Syriac and Arabic, in ver. 18. This is worthy
of remark, because the name of Rephaiah occurs, ver. 21.
which by the transposition of the two first letters, might be
easily converted into Peraiah, or Pedaiah, ITS"! TV® or iTia
Rephaiah: and it is further necessary to remark, that the father of
this Rephaiah is not mentioned. As the names of the posterity
of Hananiah, the son of Zerubbabel, are mentioned in ver.
21. with the names of Rephaiah and his posterity, if, with
Houbigant, we read U3 beno, his son, for '33 beni, sons, it
will not appear improbable, that this Rephaiah was the son
of Zerubbabel. Among those who were employed in re-
pairing Jerusalem, Rephaiah, the son of Hur, who is said
to have been prince of the half part of the city, is mentioned,
Nehem. iii. 9. " Hur," Dr. B. thinks, " was probably the
same with Zerubbabel ; the Septuagint call him 2«i>£, and
one of the Kennicott MSS. 1B>." In this place it is diffi-
cult to comprehend Dr. B.'s meaning: Foapxix vios Hovg is
certainly found in the CcTdex Vaticanus of the LXX. but in
the Codex Alexandrinus vim; S««| is omitted. No MS. of
Kennicott's has "its' }3 ben sar, for was £avg> Two MSS. omit
the whole verse; two the word "tin Hur ; and one the fol-
lowing word "It? sar; this last word cannot possibly be put
in the place of TH Hur, for it is probably the first word of
the following clause : aWl-T" "p-s 'Sn 11? sar chatsi pelec yeru-
shalam, prince of the half part (or, the region) of Jerusalem.
Among those who were employed in repairing the city, in
Neh. iii. 12. is Shallum, the son of Hallopesh, perhaps Me-
shallum, the son of the eloquent, 1 Chron. iii. 19. viz. Zerub-
babel, whose eloquence and doctrine are celebrated, 1 Esd.
iii. 4. Jos. Ant. xi. 4. It must, however, be acknowledged,
that the Syriac verse reads it differently, Neb. iii. 9. and Je-
remiah the son of Hur, ver. 12. And Shallum the son of
Hatush.
From these considerations Dr. B. concludes, that those
who are mentioned, ver. 17. were not the sons of Jecho-
niah (Obs. 7.) nor the sons of Salathiel, (Obs. 4.) and that
consequently they must be sons of Zerubbabel, as seems
tolerably well ascertained by a collation of the 3d, Oth, and
8th observations — that Pedaiah or Peraiah is the same, who,
in ver. 21. is called Rephaiah, and who is mentioned, Neh.
iii. 9. and that Jechamiah is no other than Joachim, who
according to Esdr. v. 5. was the son of Zerubbabel. Both
these names, Pedaiah or Peraiah, and Jechamiah, occur,
1 Chron. iii. 18. consequently a verse is transposed, a thing
not unfrequent in the sacred writings. The text, therefore,
of 1 Chron. iii. 18 — 22. should be read, as Dr. B. contends,
in the following order ;
Verse 18. And the sons of Salathiel, Zerubbabel, and Shimeif
and the sons of Zerubbabel, Meshulljtm, Hananiah ; and Shelo-
tnith their sister.
Verse 1 9. Hashubah, and Ohel, and Berechiah, and Hasadi-
ah, Jushab-hesed.
Verse 20. And Malchiram, and Rephaiah, and Shenazar,
Jechamiah, Hoshamah, and JVedabiah ; six.
Verse 21. And the sons of Hananiah, Pelatiah, and Jesiah ;
the sons of Rephaiah ; Arnan his son ; Obadiah his son ; She-
chaniah his son : (reading according to Houbigant, U3, beno, for
"J3 beni.)
Verse 22. The sons ofShechaniah ; Shemaiah — the sons ofShe-
maiah ; Hattush, and Igeal, and Bariah, and JVeariah, and Sha-
phat; five.
On the propriety of the substitution of U3 beno, his son,
for 'J3 beni, sons, in ver. 21.1 cannot but agree with Dr. B.
That the latter is a corruption, appears to me self-evident ;
the mistake might easily be made, from the great similarity
between , yod, and l vau ; and numerous mistakes of this
kind in the sacred text, have long been the perplexity and the
complaint of critics. Houbigant's note on this verse is worthy
of serious regard : " Illud ^3 quod hoc versu quater legitur,
quater esse legendum 1J3 Jilius ejus, docet ipsa per se pagina
sacra. Nee aliter legunt omnes Veteres, sed in fine post
rrJ3t0 addendum Mlfilius ejus, quod etiam legebant Veteres, et
quod scriba omisit deceptus similitudine ejus U3 quod sequitur
initio versus 22." Houbigant in loco.
From these observations, Dr. B. concludes, that by an
error of the transcriber, Pedaiah is put for Rephaiah, or Pe-
raiah in ver. 18. whilst in ver. 21. the proper name Repha-
iah is retained ; hence those whose names are mentioned in
ver. 18. were supposed not to be the sons of Zerubbabel, and
so the whole verse in which they were contained, was trans-
posed, and put before the 19th verse, where the name of
Zerubbabel occurs ; and as the last word of this verse, viz.
Nedabiah, or m3J JVebadiah, according to the Septuagint,
(who omitted the word six in this place, and added it to ver.
22.) contains almost all the letters of the words ma \33 beni
Pedaiah; this word, by a mistake of the transcriber, was
changed into tl'IS '33 beni Peraiah, and thus it was supposed
that a mistake in a name twice written was corrected ; hence
it was that Zerubbabel was called the son of Pedaiah, whose
name occurred in the preceding verse. Many examples of
similar permutations occur in the sacred writings, see Job
xl. 1 — 14. which ought to be placed, as both Kennicott and
Heath have observed, between what is related, chap. xl. 2, 6,
and 7. see also Exod. xxx. 1, 10. also Job xxxi. 38, 39, 40.
which should follow chap. xxxi. 25. A similar transposition
may be seen 1 Chron. ix. 2, 17. where the whole clause ap-
pears to be taken from Neh. ix. 2, 19. Many other instances
appear in Kennicott's Dissertations on the state of the printed
Hebrew text.
Observations on the
CHAP. III.
genealogy of our Lord.
Dr. Barrett, having thus far made his way plain, proceeds
to lay down a table of the regal line, taken from 1 Chron. iii.
on each side of which he places the genealogy as given by
the evangelists St. Matthew and St. Luke, that the general
agreement may be the more easily discerned.
Matthew chap. 1.
1 Chron. chap. iii.
Luke chap. iii.
Salathiel
Salathiel
Salathiel
Zerubbabel
Zerubbabel
Zerubbabel
First generation
omitted
Rephaiah
Rhesa
Another generation
omitted
Arnan, or Onan
Joanna or Jonan
Abiud
Obadiah
Juda
Eliakim
Shechaniah
Joseph or Josech
A third generation
omitted
Shemiah
No corresponding
Semei
generation
Mattathias
No corresponding
generation
Maath
Fourth generation
omitted
Neariah
Nagge
Azor who is also . .
Azrikam who is
Esli (from whom de-
From the above
Elioenai
scended Mary)
descends Joseph
who espoused Ma-
Joanan Joanam . .
Naum or Anum
ry
Dr. Barrett then proceeds to lay down the two following
propositions.
1. That Salathiel in Matthew is the same with Salathiel in
1 Chron. iii. This admits of no doubt, and therefore he de-
spatches it in a single sentence : both;6were descended from
David through the same ancestors ; both lived at the same
time, viz. of the captivity ; and both were born of the same
father.
II. That Salathiel in Luke is the same with Salathiel in
1 Chron. iii. 17. the same as in Matthew 1. and consequently
that Mary the mother of Jesus, descending from Salathiel in
Luke, descends lineally from David by Solomon, a matter of
vast consequence according to the opinion of Calvin, who as-
serts, " if Christ has not descended from Solomon, he cannot
be the Messiah." Having taken for granted that Salathiel
in Matthew is the same with Salathiel in 1 Chron. he pro-
ceeds to deduce the following consequences from his hypo-
thesis.
1. Zerubbabel in 1 Chron. is the same with Zerubbabel in
Luke : they agree in name, the time also is the same, and
they had the same father.
2. Rephaiah in 1 Chron. is the same with Rhesa in Luke,
where a notable coincidence occurs in the names.
3. Arnan in 1 Chron. is the same with Joanna in Luke ;
and here it is worthy of notice, that in one of Kennicott's
MSS. the name was originally written JJ1X Onan, a Ivau being
used instead of a 1 resh. It is well known that the MSS. in
Luke write the name in a great diversity of forms, viz. l»na,
laxvxv, lavxu,, lame, lava, and some lavut, between which
an Onan there is but little difference.
4. Obadiah in 1 Chron. is the same as Judah in Luke. In
this name may be found that of Abiud mentioned Matth. i.
13. who is the third from Zerubbabel ; whence it is evident,
that in St. Matthew two generations are omitted. The MSS.
in St. Luke also vary considerably in the name : some write
it lactS'x, which answers to the Hebrew Joida, or even mny
Obadiah. Obadiah was one of the priests who signed and
sealed the same covenant, Neh. x. 5. and seems to be the
same with Iddo, Neh. xii. 4. who returned with Zerubbabel.
See Newton, Chronol. p. 361.
5. Shechaniah in 1 Chron. is the same with Joseph or Osech,
between which names there is a considerable similitude.
6. Shemaiah in 1 Chron. is the same with Semei in Luke.
In this place the names perfectly agree. Thus, through six
successive generations in the same line, the names either per-
fectly agree, or are manifestly similar ; each preserving the
same order. Hence it may be legitimately concluded, that
the preceding hypothesis is perfectly correct ; and that Sa-
lathiel in Luke is the same with Salathiel in 1 Chron. iii. espe-
cially, when we consider that the time which elapsed between
David and Christ was nearly bisected by the captivity ; so
that the number of generations between them, was divided
into two almost equal parts by Salathiel. The two generations
which occur after Semei in Luke, Mattathias and Maath, of
which no trace is found in 1 Chron. iii. are already rejected
from the text of Luke, as interpolations, according to the
proofs advanced in Dr. Barrett's second section. Imme-
diately after Shemaiah, the writer of 1 Chron. iii. subjoins
Neariah, in which Dr. B. supposes he has found the person
called Nagge in Luke iii. 25. as he thinks the names do not
differ widely, for the LXX. whom Luke generally follows,
often express the Hebrew y ain, by the Greek r gamma ;
and even in this chapter, for the yn of the Hebrew text, they
write T*yav.
To this Neariah, says Dr. B. the book of Chronicles gives
three children : in Azrikam, the first of these, we discover the
Azor q{ St. Matthew, the son of Eliakim. But according to
the opinion of some critics, Abner should be inserted between
Eliakim and Azor : (See Le Clerc in Hammond, vol. i. p. 6.)
or, according to others, between Abiud and Eliakim. (Dru-
sius. Crit. sac. in Matt.) However this may be, Dr. B.
thinks he can discover Shechaniah in Eliakim, and either She-
miah or Neariah in Abner. Another son of Neariah was
Elioenai, the same probably which Luke calls Esli or Eslim;
nor can they be considered as different persons, though their
names in Greek and Hebrew do not perfectly correspond.
He thinks also that Elioenai in 1 Chron. iii. and Elisthenan
in the LXX. are different, although they certainly may be
names of the same person differently written, and signify the
same son of Neariah. As Elioenai and Azrikam are differ-
ent, the same may be said of Esli and Azor ; hence the fa-
3e
Observations on the
ST. LUKE.
genealogy of our Lord.
•V *
mily of Salathiel became branched out into two families, one
of which is traced by Matthew, the other by Luke. It is
not therefore surprising if the subsequent names, as far as
Joseph, should differ, as a different line of descent is de-
scribed. Luke gives to his Esli a son called Naum, or Anum;
and in 1 Chron. iii. among the sons of Elioenai, we meet
with Joanam, sometimes written Joanan — names which hare
a considerable similitude to that recorded by Luke.
Having thus fixed the genealogy, by proving that Salathiel
in Matthew and Luke is the same with Salathiel in 1 Chron.
iii. 17. Dr. Barrett proceeds to inquire whether Chrono-
logy will support him in the times of those generations, the
correlative succession of which he has endeavoured to ascer-
tain. In the year 445 B. C. Nehemiah returned to Jerusa-
lem, at which time both Shemiah the son of Shechaniah, and
Rephaiah, who preceded him four generations, were employ-
ed in building the walls of the city. At this time, therefore,
Shemiah must have been very young, Dr. B. supposes about
twenty years old ; he also considers that each of the genera-
tions consists of the same number of years ; that Rephaiah
must consequently be about a hundred years old, to have been
born in the year before Christ 545 ; his father Zerubbabel to
have been born about the year 570 ; and Salathiel in 590, or
595 ; there is consequently no place for the suppositious Pe-
diah, because Jechonias had not at that time begotten Salathiel,
Matt. i. 12. as he was not led away captive till the year 599.
Shemiah above mentioned had a brother, called Hattush, the
son of Shechaniah, who is mentioned Ezra viii. 2, 3. and
1 Esdr. viii. 29. as returning to Jerusalem with Ezra ; and as
Shemiah had more sons, the last but one of whom was Nea-
riah ; this Neariah may be considered as having been born
in 420, when Shemiah was about forty-five years old. We
may also suppose, says Dr. B. that in the fortieth year of
Neriah, or before Christ 380, Elioenai the youngest son was
born. Now as Elioenai begat several sons, the youngest of
whom was Joanam or Naum, it will not appear improbable,
if we consider Naum to have been begotten in the year 340,
or the fortieth year of Elioenai. The line of Naum is carried
no farther in the book of Chronicles, whence we may sup-
pose, he had reared no children in the time of Simon, sur-
named the Just, who was high priest from 242 to 283, and
is thought to have put the finishing hand to this book. It is
probable, therefore, that Naum begot Amos in 290, when he
himself was in the fiftieth year of his age. After Amos, let
thirty years be computed for each generation, or a hundred
years for three, and the dates of these generations will appear
as under :
Matthew.
Luke.
Azor born before Christ
380
A generation omitted
Another generation
. omitted ....
Elioenai, or Esli, born
Naum
Amos .....
A. a. C.
380
340
290
Matthew.
Sadoc . . . . .
Achim
Eliud .....
Eleazar ....
Matthan ....
Jacob
Joseph the husband of
Mary ....
Luke.
Mattathias
Joseph .
Janna
Melchi .
Levi .
Matthat .
A. a. C.
Heli
Mary the motherof Christ
260
230
200
165
130
100
65
25
Dr. B. now proceeds to inquire, whether by the proposi-
tion it appears, that Salathiel in Luke, and Salathiel in 1 Chron.
are the same person, provided the generations be traced up to
David. This inquiry he acknowledges is pressed with many
and great difficulties ; and the utmost that can be expected
from it is, to show that the objections advanced against it
are destitute of force.
Matthew states that Jechonias was the father of Salathiel ;
but Luke says that Neri was his father. These two accounts,
however, may be reconciled by the hypothesis, that Neri
was the maternal grandfather of Salathiel, and hence, accord-
ing to the custom of the Hebrews, put down for his father ;
so we read, Ezra ii. 61. Who took a wife of the daughters of
Barzillai, and was called after their name. The truth of this
hypothesis is next examined.
It is a received opinion among the Jews, that Susanna was-
wife of Jechonias, and mother of Salathiel, which is con-
firmed by Biblioth. Clement. Vatic, torn. i. page 490, where
it is said " that Joachim, the husband of Susanna, was sup-
posed to have been the king whom Nebuchadnezzar shut up
in prison, whence he was liberated, on the death of that mo-
narch, by his son and successor, Evil-merodach. Of Susan-
na was born Salathiel : because he was of the regal line, the
elders of the people sat in judgment in his house, as in the
palace of the king." That Susanna was nearly allied to the
throne, will be readily credited, if it is considered, that when
she came to the tribunal, she was accompanied by fifty ser-
vants: (see the Septuag. version of Daniel, fol. Romas 1772.)
this was a proof of the regal state ; for when Absalom and
Adonijah affected the throne, they prepared fifty men to run
before them. (2 Sam. xv. 1. 1 Kings i. 5.) The Jews also
affirm that she was of the tribe of Judah.
Dr. B. next inquires into the genealogy of Neri, whom he
supposes to be the same with Neriah, mentioned so frequently
by Jeremiah, chap, xxxii. 12, 16. xxvi. 4, 8, 14, 32. xliii.
3, 6. xlv. 1, 41, 59. and who was the father of Baruch and
Seriah. Baruch was certainly of an illustrious family, as we
learn from Josephus, (Ant. x. 11.) who calls him the son of
Neri. This Dr. B. further establishes, by the following con-
siderations. 1. The title of prince is given to his brother
Seraiah, Jer. xli. 59. 2. When the Jews were conquered by
the Chaldeans, Johanan, the son of Kareah, took the rem-
nant of Judab, and all the nobility and persons of distinction,
and carried them down into Egypt ; and among these were
Observations on the
CHAP. III.
genealogy of our Lord.
Jeremiah the prophet, and Baruch the son of Neriah, Jer.
xliii. 5—7. 3. The words of Jer. xlv. 4, 5. " The Lord saith,
Behold, that which I have built I will break down, and that
which I have planted will I pluck up ; and seekest thou great
things for thyself? seek them not, for I will bring evil upon
all flesh, &c." Here it is evident the threatening is directed
against the house of David; (2 Sam. vii. 16. 1 Chron. xvii.
25.) and the great things which Baruch sought for himself,
were certainly a share in the government of the land, as be-
ing nearly allied to the throne ; or even the throne itself.
4. Add to this, that the Jews alleged as a charge against
Baruch, that by his instigation, Jeremiah exhorted them ra-
ther to continue under the power of the Chaldeans, than escape
to Egypt, Jer. xliii. 3. which seems strongly to intimate,
that he expected to exercise the regal power over the re-
maining Jews, by the assistance of the Chaldeans, which he
could not expect to maintain in Egypt. From all these con-
siderations, Dr. B. infers, that Baruch, and consequently
Neriah, sprang from Nathan, the son of David.
As nothing is related of the ancestors of Neriah, Dr. B.
is obliged to recur to conjectures ; the chief of which are the
following. " Maaseiah or Melchi, the father of Neriah, was
probably the same who, during the reign of Josiah, was go-
vernor of the city, 2 Chron. xxxiv. 8. whom the Syriac calls
the scribe, and the Arabic the teacher of the city. Probably
also, Simeon, the son of Juda, (Luke iii. 30.) is the same as
is called Maaseiah, the son of Adaiah, 2 Chron. xxiii. 1.
Simeon and Maaseiah, (Dr. B. observes) are written in nearly
the same letters, and differ scarcely, except in their situation.
As to the names of Adaiah and Juda, the difference is nearly
the same with that already observed between Obadiah and
Juda, Luke iii. 26." That the names in the Old Testament
have been extremely corrupted, not only in the different
translations through which the Sacred Writings have passed,
but also in various copies of the original, is well known to
every biblical critic, and has been continually deplored, from
the days of St. Jerom, to the present hour. The complaint
of this father, in his comment on Ezekiel xl. 7. is as follows :
Statim mensus est limen portce quod LXX. Q>se nominant, pro
quo in Hebrceo scriptum est ^lff Seph ; et diligentem et studiosum
lectorem admonendum puto — ut sciat omnia prope verba Hebra-
ica et nomina qua, in Grceca et Latina translatione sunt posita,
nimia vetustate corrupta scriptorumque vitio depravata, et dum
de inemendatis scribuntur inemendatiora, de verbis Hebraicis
facta esse sarmatica, imd nullius gentis, dum et Hebrce esse
desierint, et aliena esse non cceperint. Hieron. Opera, vol. iii.
col. 981. edit. Martinay.
Dr. B. thinks, that if the above hypothesis be allowed as
probable, it will follow, that the family of Nathan was con-
cealed in an humble and obscure situation, until almost the
whole race of Solomon was destroyed by the treachery of
Athaliah. Maaseiah or Simeon, the prince of this family,
fearing a similar destruction, and being moved with pity to-
wards his relative Joash, and having by the assistance of
Jehoiada the priest, removed Athaliah out of the way, set
Joash at last on the throne, according to the particular ac-
count in 2 Chron. xxii. 23. From that time, the wealth and
dignity of this family increased, till the whole line of Solo-
mon becoming extinct, Jechonias, his only remaining heir,
took Susanna, the daughter of Neriah, to wife : to which
circumstance, Dr. B. thinks the author of Psalm cxxxii. 17.
probably alludes : " There will I make the horn of David to
bud : I have ordained a lamp (that is, Neri,) for mine anoint-
ed." Here Dr. B. plays a little on the original word "\i ner,
a lamp ; and as "U Neri signifies my lamp, and mJ Neriah
the lamp of the Lord, he seems to think this a prophetical de-
claration of the preservation of the seed royal in the person
of Neriah, the direct ancestor of Christ. Supposing this hy-
pothesis to be true, Dr. B. constructs his genealogical table
in the following manner, beginning at the division of the line
of Solomon, and omitting Melea and Mainan, for reasons
that have been already assigned.
1
Solomon
1
2
Nathan
2
Rehoboam
Mattatba
3
Abiah
3
Eliakim
4
Asa
4
Jonan
5
Jehosaphat
5
Joseph
6
Jehoram
6
Judah or Adaiah
7
Ahaziah
7
Simeon or Maaseiah
8
Joash
8
Levi
9
Amaziah
9
Matthat
10
Uzziah
10
Jorim
11
Jotham
11
Eliezer
12
Ahaz
12
Jose
13
Hezekiah
13
Er
14
Manasses
14
Elmodam
15
Amon
15
Cosam
16
Josias
16
Addi
17
Jehoiakim
17
Melchi or Maaseias
18
Jehoiachin or Jecho-
18
Neri
nias
19
Susanna
On the ancestors of Mary, and the consanguinity between her
and Joseph, Dr. B. shows that the Virgin descended, not from
the tribe of Levi, (an opinion which some of the ancients
embraced) but from the family of David ; and brings several
additional arguments, to prove that St. Luke's professed ob-
ject was to trace out the genealogy of Mary, and St. Mat-
thew's that of Joseph.
According to the universal voice of antiquity, the father
and the mother of the Virgin were called Joachim and Anna.
Dr. B. thinks it indisputable, that Joachim is the same name
with Eli, Luke iii. 23. or Eliakim, 2 Chron. xxxvi. 4. To
give a greater probability to the opinion that Luke delivers
the genealogy of Mary, Dr. B. refers to those Jewish writ-
ings, quoted by Lightfoot, in which the mother of our Lord
is called "'by ro D'lD Mary the daughter of Eli; and though
the latter word is written ty instead of ,l7N this does not, in
his opinion, tend to invalidate the argument, as K and j? are
frequently interchanged. It may therefore be taken for
3 e2
/flS-
Observations on the
ST. LUKE.
genealogy of our Lord.
fli
granted, that Eli was the father of Mary, and maternal grand-
father of Christ, and that he is considered by St. Luke as the
real father of Christ, while Joseph is only the putative father ;
and thus, Dr. B. thinks, his own exposition is not only con-
firmed, but Luke is represented to be consistent with himself
through the whole of his account : for in the same way as
Neri is said to be the father of Salathiel, though it is evident
he was no more than his maternal grandfather, so Eli would
appear to be the maternal grandfather of Christ, although he
is called his father. On the contrary, if the hypothesis of
Africanus be adopted, the genealogy by St. Luke is self-con-
tradictory. Dr. B. next takes into consideration the family
of Anna, the mother of Mary. It is generally agreed, that
the father of Anna was named Matthan : who this person was,
is not easy to be known. Some suppose him to have been a
priest ; and as it was lawful for the daughters of the priests
to marry into any tribe, (Lev. xxii. 12.) we may perceive
how Mary could be the cousin (o-wyysvjjs) of Elisabeth, (who
was really of the tribe of Levi) though her father Joachim
or Eli, was a descendant of the tribe of Judah.
From considering the family of Anna, the Virgin's mother,
Dr. B. proceeds to the family of Joachim ; but in this exami-
nation, he finds very few documents to guide his inquiries.
Ancient writers, in order to prove that Mary sprang from
David, invented two names, Panther and Barpanther, as the
grandfather and father of Joachim. Concerning this fabu-
lous Panther, there are two hypotheses : one is, that Panther
was the surname of Jacob, the father of Joseph ; and this was
the opinion of Epiphanius. Others have maintained that he
was of the family of Nathan, and brother of Melchi : this
hypothesis is delivered by Damascenus, who appears to have
found it in Epiphanius. Leaving all these precarious and
forged authorities, Dr. B. thinks that the family of Joachim
is more likely to be ascertained, by inquiring among the
brethren of our Lord, mentioned Matt. xiii. 55. and Mark vi.
3. — James, Joses, Simon, and Judas. Concerning these, there
have been two opinions : 1. That they were the sons of Jo-
seph by a former wife, which Origen, Epiphanius, and Theo-
phylact seem to have believed, and Jerom has opposed with
considerable asperity. (See his books De viris illustribus et
adversus Helvidium.) Jerom's hypothesis, on the contrary,
is that James, Joses, Simon, and Judas, were cousins of our
Lord, being the sons of Mary, the wife of Alpheus, and sister
to the Virgin, who is called tAct^t* y rav Khan*, John xix. 25.
Dr. B. asserts, after Baronius and others, that James the Just,
the first bishop of the church at Jerusalem, was the same who
is called the brother of our Lord, and the son of Alpheus.
Concerning Cleopas or Klopas, there are various opinions,
both among ancient and modern writers. Hegesippus, as
quoted by Etisebius, (Hist. Eccl. 1. iii. c. 2.) calls him
the brother of Joseph. Epiphanius, on the contrary, calls him
the brother of Joachim: Chrysostom is of the same opinion.
Others make Cleopas and Alpheus the same person : and
Grotius, following the Arabic version, understands by * rov
Khun-*, the daughter, not the wife, of Cleopas. Calmet, in
his comment on John xix. 25. gives it as the most plausible
opinion, that Cleopas was husband of that Mary who was
sister to the blessed Virgin, and father of James the less.
Dr. B. thinks that these apparently discordant systems may
be harmonized by the following scheme :
Matthat Jacob
Cleopas died with-
out issue ; from
the marriage of
his widow with
his brother Joa-
chim sprang Ma~
ry *i tov Khaircc.
Joachim, or Eli,
married the second
time to Anna, from
whom spraagMary= Joseph Alpheus or Cle-
opas, married
Jesus Mary n t»v
K.Aa>w*whence
sprang James,
Joses, Simon,
and Juda.
By this hypothesis it would appear, that there were two
persons of the name of Cleopas, one the brother of Joachim,
the other the brother of Joseph; one the legal father, the
other the husband of Mary. Hence James and the others
are properly termed the brethren of our Lord, being connected
with him by a twofold tie of consanguinity — on their mo-
ther's side, and on the side of their putative father. Second-
ly, By this hypothesis, the difficulty of regarding these four
brothers as the sons of Joseph, is quite removed : if this in-
deed were true, they would not be the sons of Mary r»v KXa-
7rx, for Joseph would then have been the husband of the two
sisters, contrary to the law, Lev. xviii. 18. Cleopas or Al-
pheus, according to Grotius and Lucas Brugensis, is the same
with K^flT*, (John xix. 25.) who was alive when Christ was
crucified. Hence it is improbable that James, Joses, Simon,
and Judas, could have been born of his wife, by any mar-
riage of her with Joseph. We have already seen from Hege-
sippus, that the grandchildren of this very Jude, who was
called our Lord's brother, were alive in the time of Domitian :
he expressly says, that " Simon, the son of Cleopas, who
was uncle to our Lord, was crucified in the 120th year of his
age, under the reign of Trajan, when Atticus, of the con-
sular order, was president of Syria." See Euseb. Hist. Eccl.
1. iii. c. 32. Simon must therefore have been born before
Christ, for Trajan, in whose reign he suffered, died A. D.
117. It' therefore Joseph had ever married Mary rev iUwirx,
it must have been before he espoused the mother of our
Lord : and then, as both these sisters were alive at the cru-
cifixion, (John xix. 25.) he must have been illicitly the hus-
band of both at the same time.
Dr. Barrett having thus finished his laborious investigation
of this difficult subject, concludes his work by observing, that
his prime object was to prove, by the agreement of the evan-
gelists, that Christ descended from David by the line of Solo-
mon ; that on this subject he has not assumed, that the ex-
planation given of one or other of these genealogies is the
Observations on the
CHAP. III.
genealogy of our Lord.
true ooe, and that the other should be corrected according to
it ; but that, in the first place, he has considered the number
of the generations, and then by assistance derived from the
books of the Old Testament, the rules of sound and tem-
perate criticism, and the collation of MSS. has constructed
a genealogical table of the family of David ; (see the preceding
leaf;) and having compared with this table the genealogies ex-
tant in the evangelists, he finds that they agree with it, in
the main, and consequently that they agree with each other.
It cannot be objected against his argument, that he takes for
granted what he should have proved, viz. that one or other
of the genealogies is true ; this he has not asserted, but he in-
fers that both are authentic, from their agreement with that
which he has constructed from the best existing authorities :
and although he considers the hypothesis of the moderns,
which states that Luke sets down the genealogy of Mary, to
be the most probable, yet he has not assumed it as true ;
neither do his conclusions against the hypothesis of Africanus,
in the second and third sections, rest on any such assump-
tion, but solely on the authority of the Old Testament and
a collation of MSS. unconnected with any hypothesis what-
ever.
All subjects of this kind, both in sacred and profane his-
tory, are entangled with difficulties peculiar to themselves,
partly through the remoteness of the times to which they re-
fer, and partly through the peculiar manners that prevailed in
different nations, of reckoning and recording their genealogi-
cal successions. I may venture to affirm, that similar diffi-
culties, and even greater, are to be found in profane histories
of the first importance ; the general accuracy and universal
authenticity of which, no man who regards his credit will
ever call into question.
Dr. B. has certainly proved his main points without recur-
ring to the discreditable shifts, which some will adopt, who
cut the knots they cannot untie ; and because they find it im-
practicable to reconcile certain seeming difficulties in the sa-
cred history, first affect to doubt the authenticity of those
histories, and afterward put forth their criminal hands, and
lop off whole branches from the tree of life : — a text is too
small a portion ; difficulties (to them) still remain, another
text must follow, and another still, till at last whole chapters
are tossed away into the limbo of vanity. Then, to be sure,
all is fair and clear; for by this species of criticism any thing
may be proved or denied: but God never appointed such a
method to discover truth, and sound criticism should hold it
disgraceful to resort to it.
I have said that the peculiar manner used by some of the
eastern nations in recording their genealogies, is one cause of
their present obscurity : on this subject the late ingenious
Mr. Harmer refers to a case in point, which I shall give in
his own words :
" Genealogical tables were kept among the Jews with great
exactness. Every person of learning, however, knows, that
the great difference in this point between St. Matthew and
St. Luke, who have each of them given us a genealogy of
our Lord, has greatly embarrassed the curious, and did so
early ; (see Aug. Retract. 1. ii. c. 7.) but as in other cases, what
was at first thought an objection against the sacred writer, has
turned out in his favour ; so doubly will this, when it shall be
thoroughly cleared up. Time may perhaps do it : all I would
attempt to show here is, that there has been lately discovered
an inscription at Palmyra, which has just the same difficulty.
He that clears up the Syrian difficulty, will, I presume, clear
up the Sacred. To which I would add, that it is to be re-
membered, that Palmyra was in the neighbourhood of Judea,
and the inscriptions that are found there, are about the apos-
tolic age. As to the inscription, I refer to Mr. Wood, the
ingenious editor of those ruins, who has observed, that it was
more difficult to understand than translate it. This, says he, will
appear by rendering it literally, which is easiest done into La-
tin, thus: Senatus populusque Alialamenem, Pani Jilium, Mo-
cimi nepotem, JEranis pronepotem, Mathce abnepotem, et JEra-
nem patrem ejus, viros pios et patriaz amicos, et omni modo
placentes patrice patriisque diis, honoris gratia. Anno 450,
Mense Aprili. Our difficulty is, continues he, that jEranes is
called the father of Alialamenes, who is himself called the son
of Panus, just in the same manner as St. Matthew tells us that
Jacob begat Joseph ; and St. Luke calls Joseph the son of Heli.
There is something without doubt in these affairs peculiar to
the east, which, however unknown to us, was common to the
Jews and the people of Palmyra; and will, when properly ex-
plained, be a proof of the authenticity of these genealogies,
instead of an objection." Harrier's Observations.
To several of my readers it will probably appear, that Dr.
B. has carried his critical conjectures too far, particularly in
respect of several names which occur in these genealogies.
Those only will make this objection, who, from a want of
acquaintance with ancient MSS. suppose that those names,
as they occur in our present copies, are to be considered as
invariably genuine and original. But the specimen I have
already given, in the preceding sheet, of the different reading of
the same name in ancient MSS. will serve to remove this mis-
apprehension. From a very particular acquaintance with this
subject, I think I have sufficient ground to state, that
through the ignorance and carelessness of transcribers, innu-
merable mistakes have heen made in ancient names. These
also have suffered very greatly in their transfusion from one
language to another, till at last the original name is almost
totally lost. Examples might be multiplied without end : a
very few will suffice : the jWiiT Yehoshud (according to the
Masoretic punctuation) of the Hebrew Bible, is changed into
Joshua and Jesus ; ynyv Yeshayahoo into Isaiah and Esaias ;
in,l?N Eliyahoo into Elijah and Elias : the Persian Dardb into
Darius; Ardsheer into Ahasuerus ; Artachshasta into Artax-
erxes, and even Darius ; and Jinn1 Yahchanan into lactww,
Johannes, and John ! Besides, neither the Greeks nor Romans
could pronounce either the Hebrew or Persian names ; and
when engaged in the task of transcribing, they did it according
Account of Christ's temptation
ST. LUKE.
in the wilderness.
to their own manner of pronunciation. It is notorious that
all the Greek and Latin historians have committed innume-
rable blunders of this kind, in their accounts of foreign na-
tions. St. Jerom loudly complains of the ridicule, which
those Christians, who were accustomed only to a Greek or
Latin mode of pronunciation, endured continually from the
Jews, because they could not pronounce the Hebrew proper
names, particuliarly the gutturals : " Solent, (says he) irridere
nos imperiticE maxime in aspirationibus $r qvibusdam cum
rasura gules litteris proferendis ; — si igitur a nobis Imec nomi-
num «$* lingua idiomata ut videlicet barbara non ita fuerint
expressa ut exprimunlur ab Hebrceis, solent cachinnum attollere,
et jurare se penitus nescire quod dicimus.,'> Com. in Epist.
ad. Tit. c. iii. v. 9. This learned father excuses himself and
his brethren on the consideration, that the Hebrews had
both sounds and letters, which were wholly unknown to the
Greeks and Latins ; and particularly instances n cheth, and
y ayin, the double aspiration of which (as he terms it) the
Septuagint not being able to express, were obliged to repre-
sent by the use of additional letters, quia cum duplici aspira-
none in Groscam linguam transferre non poterant, aliis litteris
odditis expresserunt : he adds, that whereas the Greeks and
Romans had only one s, the Hebrews had three, D samech
V sade, and W sin, each of which had a different sound. {Ubi
supra.) From these examples, the Reader will see the indu-
bitable evidence of corruption in many proper names, and the
great probability of it in others.
On the whole of this genealogy, a pious writer makes the
following reflections :
Jesus, the Author and Principle of the new creation, and
the Repairer of the world, disdains not to be reckoned among
ordinary creatures, and among the children of sinful Adam.
He designed hereby to secure us from having the least doubt
of his human nature ; and to assure us, that we have a Victim,
a Saviour, and a High-priest, capable of compassionating our
infirmities and miseries, and making atonement for our sius ;
and thus reconciling us to God. Thanks be to God for his
unspeakable gift !
CHAPTER IV.
Christ's temptation, 1 — 13. Teaches in the synagogues of Galilee, 14, 15. He preaches in a synagogue at Nazareth,
16 — 28. They attempt to kill him, 2U, 30. He preaches in Capernaum, 31, 32. and casts out a demon, 33 — 37,
Heals Peter's mother-in-law, and various others, 38 — 41. He goes to the desert, and preaches afterward in the syna-
gogues of Galilee, 42 — 44.
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CCI. 3.
A1
ND a Jesus being full of the
Holy Ghost returned from Jor-
dan, and b was led by the Spirit into the
wilderness,
2 Being forty days tempted of the devil.
And °in those days he did eat nothing: and
when they were ended, he afterward hun-
gered.
3 And the devil said unto him, If thou be the Son
of God, command this stone that it be made
bread.
2 Malt. 4. 1. Mark 1. 12.-
— •> Var. 14. Ch. 2. 27.-
1 Kings 19. 8.
-« Exod. 34. 28.
NOTES ON CHAP. IV.
Verse 1. Was led by the Spirit] Or, And was carried about,
wtr». Matthew says, etvu^flsj, he was brought up. Mark says,
the Spirit driveth him, tx<o«.htet — putteth him forth. But each
of the evangelists attribute this to the Holy Ghost, not to
Satan.
It may be useful to remark here, that during the forty
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An. Olymp.
CCI. 3.
4 And Jesus answered him, saying,
d It is written, That man shall not live
by bread alone, but by every word of
God.
5 And the devil, taking him up into a high moun-
tain, showed unto him all the kingdoms of the world
in a moment of time.
6 And the devil said unto him, All this power
will I give thee, and the glory of them : for e that
is delivered unto me ; and to whomsoever I will I
o-ive it.
o
a Deut. 8. 3. <= John 12. 31. & 14. 30. Rev. 13. 2, 7.
days and forty nights in which he is said to have been tempted
by the devil, he is carried about, continually sustained and
supported by the Holy Ghost. Let those who are tempted
by Satan, look for, and in virtue of the power and intercession
of Christ, claim the same support ; and it matters little how
many days they may be assaulted by the devil, while they are
carried about by the Spirit of God.
Christ
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CCI. 3.
Account of the temptation
7 If thou therefore wilt a worship me,
all shall be thine.
8 And Jesus answered and said unto
him, Get thee behind me, Satan : for b it is written,
Thou shalt worship the Lord thy God, and him
only shalt thou serve.
9 c And he brought him to Jerusalem, and set
him on a pinnacle of the temple, and said unto
him, If thou be the Son of God, cast thyself down
from hence :
10 For d it is written, He shall give his angels
charge over thee, to keep thee :
1 1 And in their hands they shall bear thee up,
lest at any time thou dash thy foot against a
stone.
CHAP. IV. preaches in Galilee and Nazareth.
12 And Jesus answering said unto aaMd.4271
him, e It is said, Thou shalt not tempt Ancc£ly£p'
the Lord thy God.
13 And when the devil had ended all the temp-
tation, he departed from him f for a season.
14 IF g And Jesus returned h in the power of
the Spirit into j Galilee : and there went out
a fame of him through all the region round
about.
15 And he taught in their synagogues, being
glorified of all.
16 H And he came to k Nazareth, where he had
been brought up: and, as his custom was, 'he
went into the synagogue on the Sabbath-day, and
stood up for to read.
Or, fall damn before me. b Deut. 6. 13. & 10. 20.- — c Matt. 4. 5.
* Ps. 91. 11. e Deut. 6. 16. f John 14. 30. Hebr. 4. 15.
Verse 7. If thou — wilt worship me] This temptation is the
last in order, as related by Matthew ; and it is not reasonable
to suppose that any other succeeded to it. Luke has here
told the particulars, but not in the order in which they took
place. See every circumstance of this temptation considered
and explained in the Botes on Matt. iv. 1 — 11.
Verse 14. Returned in the power of the Spirit] E» ry 2~evctf*.vt
tov mtvpisiTos, in the mighty power of the Spirit. Having now
conquered the grand adversary, he comes in the miracle-
working energy of the Spirit to show forth his power, god-
head, and love to the people, that they might believe and be
saved. He who, through the grace of God, resists and over-
comes temptation, is always bettered by it. This is one of the
wonders of God's grace, that those very things which are de-
signed for our utter ruin, he makes the instruments of our
greatest good. Thus Satan is ever duped by his own pro-
ceedings, and caught in his own craft.
Verse 15. And he taught in their synagogues] We do not
find, that even the persecuting Jews ever hindered Christ or
his disciples from preaching in their synagogues. Is it the
same in every place where even the Christian religion is
established by law ? Would Jesus, or his apostles, or their
most scriptural representatives, be permitted to preach in one
out of a thousand churches, in certain countries, unless they
were strictly conformed to their external ecclesiastical cus-
toms ? Nor even then, unless their doctrine were according
to the taste of the managers and of the times.
Glorified of all.] All felt the power of his preaching, and
acknowledged the divinity of his mission. The scandal of the
cross had not yet taken place.
s Matt. 4. 12. John 4. 43. h Ver. I. i Acts 10. 37. k Matt.
& 13. 54. Mark 6. 1. ' Acts 13. 14. & 17. 2.
2. 23-
Verse 16. To Nazareth, where he had been brought up] It
is likely that our Lord lived principally in this city, till the
30th year of his age ; but after he entered on his public
ministry, his usual place of residence was at the house of
Peter, in Capernaum.
As his custom was] Our Lord regularly attended the public
worship of God in the synagogues ; for there the Scriptures
were read — other parts of the worship were very corrupt ;
but it was the best at that time to be found in the land. To
worship God publicly is the duly of every man ; and no man
can be guiltless who neglects it. If a person cannot get such
public worship as he likes, let him frequent such as he can
get. Better to attend the most indifferent, than to stay at
home, especially on the Lord's day. The place and the lime
are set apart for the worship of the true God : if others do
not conduct themselves well in it, that is not your fault, and
need not be any hinderance to you. You come to worship
God — don't forget your errand — and God will supply the
lack in the service by the teachings of his Spirit. Hear the
saying of old Mr. Herbert :
" The worst speak something good : should all want sense;
God takes the text, and preacheth p-a-t-i-e-n-c-e."
A man may always profit where the word of God is
read.
Stood up for to read.] The Jews, in general, sal while they
taught or commented on the Sacred Writings, or the tra-
ditions of the elders ; but when they read either the law or
the prophets, they invariably stood up : it was not lawful for
them even to lean against any thing while employed in
reading;.
Christ explains a prophecy of Isaiah ST
17 And there was delivered
unto
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Ai_?Iy.mP- him the book of the prophet Esaias.
And when he had opened the book,
CCI. 3.
LUKE.
20 And
he gave
he found the place where it was written,
18 a The Spirit of the Lord is upon me, be-
cause he hath anointed me to preach the Gospel
to the poor ; he hath sent me to heal the broken-
hearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty
them that are bruised,
19 To preach the acceptable year of the
Lord.
a Isai. 61. 1.
Verse 17. And when he had opened the book] AvcctftvJ-ois,
when he had unrolled it. The Sacred Writings used to this day,
in all the Jewish synagogues, are written on skins of basil,
parchment, or vellum, pasted end to end, and rolled on two
rollers, beginning at each end ; so that in reading from right
to left, they roll off with the left while they roll on with the
right. Probably the place in the prophet Isaiah here re-
ferred to, was the lesson for that day ; and Jesus unrolled the
manuscript till he came to the place ; then, after having
read, he rolled it up again, and returned it to the officer,
ver. 20. the ruler of the synagogue-, or his servant, whose
business it was to take care of it. The place that he opened
was probably the section for the day. See the Table at the
end of Deuteronomy, and the note at the end of that table.
Verse 18. The Spirit of the Lord] This is found in Isaiah
hi. i. but our Lord immediately adds to it ver. 7. of chap. xlii.
The proclaiming of liberty to the captives, and the accept-
able year (or year of acceptance) of the Lord, is a manifest
allusion to the proclaiming of the year of jubilee by sound
of trumpet, see Lev. xxv. 9, &c. and the notes there. This
was a year of general release of debts and obligations; of
bond-men and women; of lands and possessions, which had
been sold from the families and tribes to which they be-
longed. Our Saviour, by applying this text to himself, a
text so manifestly relating to the institution above mentioned,
plainly declares the typical design of that institution.—
LOWTH.
He hath anointed me] I have been designed and set apart
for this very purpose : my sole business among men is, to
proclaim glad tidings to the poor, &c. All the functions of
this new prophet are exercised on the hearts of men ; and the
grace by which he works in the heart is a grace of healing,
deliverance, and illumination; which, by an admirable virtue,
causes them to pass from sickness to health, from slavery to
in a synagogue of Nazareth.
he closed the book, and
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A. D 27.
it again to the minister, and *^w
sat down. And the eyes of all them
that were in the synagogue were fastened on
him.
21 And he began to say unto them, This day
is this scripture fulfilled in your ears.
22 And all bare him witness, and b wondered
at the gracious words which proceeded out of
his mouth. And they said, c Is not this Joseph's
son ?
23 And he said unto them, Ye will surely say
b Ps. 45. 2. Matt. 13. 54. Mark 6. 2. Ch. 2. 47. * John 6. 42.
liberty, from darkness to light, and from the lowest degrees
of misery to supreme eternal happiness. See Quesnel. To those
who feel their spiritual poverty; whose hearts are broken
through a sense of their sins ; who see themselves tied and
bound with the chains of many evil habits; who sit in the
darkness of guilt and misery, without a friendly hand to lead
them in the way in which they should go — to these, the
Gospel of the grace of Christ is a pleasing sound, because a
present and full salvation is proclaimed by it ; and the pre-
sent is shown to be the acceptable year of the Lord ; the year,
the time, in which he saves to the uttermost all who come
unto him in the name of his son Jesus. Reader! what dost
thou feel ? Sin — wretchedness — misery of every description ?
Then come to Jesus — He will save thee — he came into the
world for this very purpose. Cast thy soul upon him, and thou
shalt not perish, but have everlasting life.
Verse 20. Were fastened on him] Were attentively fixed on
him. The proper import of «t£k£«vtjjs avrov.
Verse 22. At the gracious words] To the words of grace,
e«-< t«<s Xoycn TJjj xagfres, or the doctrines of grace, which he
then preached. It is very strange, that none of the evan-
gelists give us any account of this sermon ! There was cer-
tainly more of it than is related in the 21st verse — To-day is
this scripture fulfilled in your ears ; which seems to have been
no more than the first sentence he spoke on the occasion.
Had it been necessary for our salvation, it would have been
recorded. It was a demonstration to those Jews, that Jesus,
who preached to them, was the person of whom the prophet
there spoke : it was not designed for general edification. Let
us make a good use of what we have got, and we shall not re-
gret that this sermon is lost. The ear is never satisfied with
hearing : we wish for another and another revelation, while
sadly unacquainted with the nature and design of that which
God's mercy has already given ut.
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An. Olymp.
CCI. 3.
How God dispenses his blessings.
unto me this proverb, Physician, heal
thyself; whatsoever we have heard
done in a Capernaum, do also here in
b thy country.
24 And he said, Verily I say unto you, No
c prophet is accepted in his own country.
25 But I tell you of a truth, d many widows
were in Israel in the days of Elias, when the
heaven was shut up three years and six months,
when great famine was throughout all the
land ;
26 But unto none of them was Elias sent, save
unto Sarepta, a city of Sidon, unto a woman that
was a widow.
a Matt. 4. 13. & 11. 23. b Matt. 13. 54. Mark 6. 1. c Matt. 13. 57.
Mark 6. 4. John 4. 44 d 1 Kings 17. 9. & 18. 1. James 5. 17.
CHAP. IV^ The JYazarites attempt to killJesus
27 e And many lepers were in Israel
in the time of Eliseus the prophet;
Verse 23. Physician, heal thyself] That is, heal the broken-
hearted in thy own country, as the latter clause of the verse
explains it : but they were far from being in a proper spirit to
receive the salvation which he was ready to communicate ; and
therefore they were not healed.
Verse 24. No prophet is accepted] See on Matt. xiii.
55—57.
Verse 25. In the days of Elias] See this history, 1 Kings
xvii. 1 — 9. compared with chap, xviii. 1 — 45. This was evi-
dently a miraculous interference, as no rain fell for three
years and six months, even in the rainy seasons. There were
two of these in Judea, called the first and the latter rains :
the first fell in October, the latter in April; the first prepared
the ground for the seed ; the latter ripened the harvest. As
both these rains were withheld, consequently there was a great
famine throughout all the land.
Verse 26. Unto none of them was Elias sent, save unto
Sarepta] The sentence is elliptical, and means this : To none
of them was Elias sent : he was not sent except to Sarepta ;
for the widow at Sarepta was a Sidonian, not a widow of
Israel. Pearce. — Sarepta was a Pagan city in the country
of Sidon, in the vicinity of Galilee.
Verse 27. None of them was cleansed] This verse is to be
understood as the 26th ; for Naaman being a Syrian, was no
leper in Israel.
The meaning of the verses is, God dispenses his benefits
when, where, and to whom he pleases. No person can com-
plain of his conduct in these respects, because no person de-
serves any good from his hand. God never punishes any bnt
those who deserve it ; but he blesses incessantly those who
deserve in not. The reason is evident ; justice depends on
A. M. 4031
A. D. 27.
An. Olymp
CCI. 3.
and none of them was cleansed, sav-
ing Naaman the Syrian.
28 And all they in the synagogue, when
they heard these things, were filled with
wrath.
29 And rose up, and thrust him out of the
city, and led him unto the fbrow of the hill
whereon their city was built, that they might
cast him down headlong.
30 But he s passing through the midst of them
went his way,
31 And h came down to Capernaum, a city
« 2 Kings 5. 14. f Or,
— e John 8. 59. & 10. 39.-
Mark 1. 21.
-h Matt. 4. 13.
certain rules ; but beneficence is free. Beneficence can bless
both the good and the evil ; justice can punish the latter only.
Those who do not make this distinction, must have a very
confused notion of the conduct of Divine Providence among
men.
Verse 28. Were filled with wrath] They seem to have
drawn the following conclusion from what our Lord spoke ;
" The Gentiles are more precious in the sight of God than
the Jews; and to them his miracles of mercy and kindness
shall be principally confined." This was pretty near the
truth, as the event proved. Those who profit not by the light
of God, while it is among them, sh<dl have their candle ex-
tinguished. The kingdom of God was taken from the Jews,
and given to the Gentiles ; not because the Gentiles were better
than they were, but because, 1st. the Jews had forfeited their
privileges; and 2dly because Christ saw that the Gentiles
would bring forth the fruits of the kingdom.
Verse 29. The brow of the hill] Mr. Maundrel tells us, that
this is still called " the Mountain of the Precipitation, and is
half a league southward of Nazareth. In going to it, you
cross first over the vale in which Nazareth stands ; and then
going down two or three furlongs, in a narrow cleft between
the i ocks, you there clamber up a short but difficult way on the
right-hand ; at the top of which 3011 find a great stone standing
on the brink of a precipice, which is said to be the very place
where our Lord was destined to be thrown down by his en-
raged neighbours." Maundr el' s Journey , p. 1 16. Edit. 5th. 1732.
Verse 30 Passing through the midst of them] Either he shut
their eyes so that they could not see him ; or he so overawed
them by his power, as to !«uve them no strength to perform
their murderous purpose. The man Christ Jesus was im-
3 F
■4n
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A. D. 27.
An. Olymp.
CC1. 3.
doctrine
33 f
them
on
the
at hi
is
Christ casts out the spirit
of Galilee, and taught
Sabbath-days.
32 And they were astonished
1 for his word was with power.
And in the synagogue there was a
man, which had a spirit of an unclean devil, and
cried out with a loud voice,
34 Saying, c Let us alone ; what have we to
ST. LUKE.
of an unclean demon.
» Matt. 6. 28, 29. Tit. 2. 15. b Mark 1. 23. c Or, Away.
mortal till his time came ; and all his messengers are immortal
till their work is done.
The following relation of a fact presents a scene something
similar to what I suppose passed on this occasion : A mis-
sionary, who had been sent to a strange land to proclaim the
Gospel of the kingdom of God,-and who had passed through
many hardships, and was often in danger of losing his life,
through the persecutions excited against him, came to a place
where he had often before, at no small risk, preached Christ
crucified. About fifty people, who had received good im-
pressions from the word of God, assembled : he began his
discourse ; and after he had preached about thirty minutes,
an outrageous mob surrounded the house, armed with different
instruments of death, and breathing the most sanguinary pur-
poses. Some that were within, shut to the door ; and the
missionary and his flock betook themselves to prayer. The
mob assailed the house, and began to hurl stones against
(he walls, windows, and roof; and in a short time almost every
iile was destroyed, and the roof nearly uncovered, and before
they quitted the premises, scarcely left one square inch of glass
in the Jive windows by which the house was enlightened.
While this was going forward, a person came with a pis-
tol to the window opposite to the place where the preach-
er stood, (who was then exhorting his flock to be steady,
to resign themselves to God, and trust in him) present-
ed it at him, and=> snapped it, but it only flashed in the
pan ! As the house was a wooden building, they began
with crows and spades to undermine it, and take away its
principal supports. The preacher then addressed his little
flock to this effect ; " These outrageous people seek not you,
but me : if / continue in the house, they will soon pull it
down, and we shall be all buried in its ruins ; I will therefore,
in the name of God, go out to them, and you will be safe."
He then went towards the door: the poor people got round
him, and entreated him not to venture out, as he might ex-
pect to be instantly massacred. He went calmly forward,
opened the door, at which a whole volley of stones and dirt
was that instant discharged, but he received ao damage.
The people were in crowds iaall the space before the door,
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An. Olymp.
CCI. 3.
do with thee, thou Jesus of Nazareth ?
art thou come to destroy us? d I
know thee who thou art : e the Holy
One of God.
35 And Jesus rebuked him, saying, Hold thy
peace, and come out of him. And when the
devil had thrown him in the midst, he came out
of him, and hurt him not.
d Ver. 41. <= Ps. 16. 10. Dan. 9. 24. Ch. 1. 35.
and filled the road for a considerable way, so that there was
no room to pass or repass. As soon as the preacher made his
appearance, the savages became instantly as silent and as still
as night ; he walked forward ; and they divided to the right
and to the left, leaving a passage of about four feet wide for
himself, and a young man who followed him, to walk in. He
passed on through the whole crowd, not a soul of whom either
lifted a hand, or spoke one word, till he and his companion
had gained the uttermost skirts of the mob ! The narrator, who
was present on the occasion, goes on to say : " This was one
of the most affecting spectacles 1 ever witnessed : an infuriated
mob, without any visible cause, (for the preacher spoke not
one word,) became in a moment as calm as lambs! They
seemed struck with amazement bordering on stupefaction :
they stared and stood speechless ; and after they had fallen
back to right and left to leave him a free passage, they were
as motionless as statues! They assembled with the full pur-
pose to destroy the man who came to show them the way of
salvation ; but he passing through the midst of them went his
way. Was not the God of missionaries in this work ? The
next Lord's day, the missionary went to the same place, and
again proclaimed the Lamb of God who taketh away the
sin of the world !"
Verse 31. Came down to Capernaum] Which it is likely
he made his ordinary place of residence from this time. See
on Matt. iv. 13.
Verse 32. His word was with power.] E» efyvnct, with,
authority. He assumed the tone and manner of a new Law-
giver ; and uttered all his doctrines, not in the way of exhorta-
tion or advice, but in the form of precepts and commands,
the unction of the Holy Spirit accompanying all he said. See
on Mark i. 22.
Verse 33. A spirit of an unclean devil] As demon was
used both in a good and bad sense before and after the time
of the evangelists ; the word unclean may have been added
here by St. Luke, merely to express the quality of this spirit.
But it is worthy of remark, that the inspired writers never
use the word Putfiav, demon, in a good sense. See the whole
of this case explained, Mark i. 23, &c
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CCI. 3.
He heals Peter's mother-in-law, CHAP. IV.
36 And they were all amazed, and
spake among themselves, saying, What
a word is this ! for with authority and
power he commandeth the unclean spirits, and
they come out.
37 And the fame of him went out into every
place of the country round about.
38 IT a And he arose out of the synagogue, and
entered into Simon's house. And Simon's wife's
mother was taken with a great fever; and they
besought him for her.
39 And he stood over her, and rebuked the
fever ; and it left her : and immediately she arose
and ministered unto them.
40 IT "Now when the sun was setting, all
they that had any sick with divers diseases
brought them unto him; and he laid his hands
1 Matt. 8. 14. Mark 1. 29.-
-b Matt 8. 16. Mark I. 32.-
&3. 11.
-c Mark 1. 34.
Verse 35. And hurt him not.] Though he convulsed him,
Mark i. 26. and threw him down in the midst of them, pro-
bably with the design to take away his life, yet our Lord
permitted it not ; and this appears to be the meaning of the
place. The spirit was not permitted essentially to injure him
at that time.
Verse 37. The fame] H#<>«, the sound. This is a very
elegant metaphor. The people are represented as struck with
astonishment, and the sound goes out through all the coasts ;
in allusion to the propagation of sound, by a smart stroke
upon any substance, by which the air is suddenly agitated,
and conveys the report made by the stroke to distant places.
So this miracle was told to others by those who saw it, and
they to others still, till it was heard through all the coasts of
Galilee, Mark i. 28.
Simon^ s wife'' s mother] See on Matt. viii. 14 — 17. As soon
as Peter began to follow Christ, his family began to benefit by
it. It is always profitable to contract an acquaintance with
good men. One person full of faith and prayer may be the
means of drawing down innumerable blessings on his family
and acquaintance. Every person who knows the virtue and
authority of Christ, should earnestly seek his grace in behalf
of all the spiritually diseased in his household, nor can he
seek the aid of Christ in vain.
Verse 40. When the sun was setting] And consequently the
Sabbath ended, for before this it would have been unlawful to
have brought their sick to be healed.
Verse 42. And the people sought him] Rather, Sought him
and many other diseased persons .
on every one of them, and healed AA*&4!g1'
them. An.°!y?p
Cj(^1. 3*
41 1TcAnd devils also came out of
many, crying out, and saying, Thou art Christ
the Son of God. And dhe rebuking them suf
fered them not e to speak : for they knew that he
was Christ.
42 H f And when it was day, he departed and
went into a desert place : and the people sought
him, and came unto him, and stayed him, that he
should not depart from them.
43 And he said unto them, I must preach the
kingdom of God to other cities also : for therefore
am i sent.
44 g And he preached in the synagogues of
Galilee.
d Mark I. 25, 34. Ver. 34, 35. « Or, to say that they knew him to be Christ.
f Mark 1. 35. 8 Mark 1. 39.
earnestly. Instead of efyrovv, sought, I read, iire&rovv, earnestly
sought. This reading is supported by ABCDFLMS — V. and
more than seventy others. Wetstein and Griesbach have both
received it into the text. The people had tasted the good
word of God, and now they cleave to Christ with their whole
heart. Hearing the words of Christ, and feeling the influence
of his Spirit upon the soul, will attract and influence the
heart; and indeed nothing else can do it.
And stayed him] Strove to detain him; xxTei%ov avrsv, they
caught hold of him. Thus showing their great earnestness to
be farther instructed.
Verse 43. / must preach the kingdom of God to other
cities] To proclaim the kingdom of God was the Messiah's
great work ; healing the diseases of the people was only
an emblematical and secondary work, a work that was to be
the proof of his goodness, and the demonstration of his au-
thority to preach the Gospel, and open the kingdom of heaven
to all believers.
Some have found both a difficulty and a mystery in the shut-
ting up of heaven in the time of the prophet Elijah. It was
no doubt emblematical of the hardened and impenitent state
of the Israelites, and of the judgments of God in withholding
those divine influences which they had so often abused. As to
the difficulty of the six months, which both our Lord here, and
Saint James, chap. v. 17. mention, and which are not men-
tioned in the book of Kings, whence the account is taken,
it may be easily understood thus. The rains, we have already
3f2
The miraculous
ST. LUKE.
draught of fishes.
seen, fell in Judea twice in the year, about April, and about
October. At this latter period, when the rain was expected,
the prophet prayed that it might not rain ; the rain therefore
of Marchesvan, or October, &c. was then restrained : this re-
straint continued for three full years, but six months had
elapsed from Nisan, April, &c. when they had their last rain ;
add these six months to the three full years that the rain was
restrained at the prayer of Elijah, and then we have the period
of three years and six months, according to our Lord and Saint
James. By this the justice of God was shown : but behold his
mercy in that rain of grace which fell so abundantly by the
preaching of Christ during the three years and six months of
his public ministry ! Thus the difficulty is solved, and the
mystery explained. Reader, the most awful famine is a famine
of the word of God ; thou art not yet tried in this way : be-
hold the goodness and severity of God ! While thou hast the
light, walk as a child of the light ; and let it not be thy curse
and condemnation, that while others, by reading and hearing
the word of God, are plenteously watered, thy fleece alone
should be found dry. How unutterable must the wo of those
be, who live and die infidels under the preaching of the Gospel
of Christ! Let him that readeth, understand.
CHAPTER V.
The miraculous draught of fishes at the lake of Gennesaret, 1 — 11. Christ heals a leper, 12 — 14. His fame being
published abroad, he withdraros to the desert, 15, 16. He heals a paralytic person, at rohich the scribes and Pharisees
murmur, but the people glorify God, 17 — 26. He calls the publican Levi, zoho makes a feast for Christ, to which he in-
vites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his
conduct, 27 — 32. The question about fasting answered, 33 — 35. The parable of the new piece of cloth put on the old
garment, and the new wine put in old bottles, 36 — 39.
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CCI. 3.
AND a it came to pass, that, as the
people pressed upon him to hear
the word of God, he stood by the lake
of Gennesaret,
2 And saw two ships standing by the lake : but
the fishermen were gone out of them, and were
washing their nets.
3 And he entered into one of the ships, which
Matt. 4. 18. Mark I. 16.
NOTES ON CHAP. V.
Verse 1 . The people pressed upon him] There was a glorious
prospect of a plentiful harvest, but how few of these blades
came to full cornin the ear! To hear with diligence and affec-
tion is well, but a preacher of the Gospel may expect, that out
of crowds of hearers, only a few, comparatively, will fully
receive the truth, and hold out to the end.
To hear the word of God] Toy My»* rev ®sov, the doctrine of
God, or, the heavenly doctrine.
The lake of Gennesaret] Called also the sea of Galilee,
Matt. iv. 18. and Mark i. 16. and the sea of Tiberias, John vi.
1. It was, according to Josephus, forty furlongs in breadth,
and one hundred and forty in length. No synagogue could
have contained the multitudes who attended our Lord's mi-
nistry ; and therefore he was obliged to preach in the open air
but this also some of the most eminent Rabbins were in the
habit of doing ; though among some of their brethren it was
not deemed reputable.
Verse 2. Two ships] Ave kXoi*, two vessels. It is highly
An. Olymp.
CCI. 3.
was Simon's, and prayed him that he ^ ^ ^i
would thrust out a little from the land.
And he sat down, and taught the
people out of the ship.
4 IT Now when he had left speaking, he said
unto Simon, b Launch out into the deep, and
let down your nets for a draught.
5 And Simon answering said unto him,
» John 21. 3—8.
improper to term these ships. They appear to have been only
such small boats as are used to manage nets on flat smooth
beaches : one end of the net is attached to the shore ; the fisher-
men row out, and drop the net as they go, making a kind of
semicircle from the shore ; they return and bring the rope at-
tached to the other end with tbem. and then the net is hauled
on shore : and as it was sunk with weights to the bottom,
and floated with corks at the top, all the fish in that compass
were included, and drawn to shore.
Verse 3. And taught — out of the ship] They pressed so
much upon him on the land through their eagerness to hear
the doctrine of life, that he could not conveniently speak to
them, and so was obliged to get into one of the boats ; and
having pushed a little out from the land, he taught them. The
smooth still water of the lake must have served excellently to
convey the sounds to those who stood on the shore.
Verse 5. Simon — said — Master] Entrant. This is the first
place where this word occurs ; it is used by none of the inspi-
red penmen but Luke, and he applies it only to our blessed
The miraculous
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CCI. 3.
6 And
closed a
net brake
7 And they
Master, we have toiled all the night,
and have taken nothing: nevertheless
at thy word I will let down the net.
when they had this done, they in-
great multitude of fishes : and their
beckoned unto their h partners.
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CC!. 3.
CHAP. V. draught of fishes.
which were in the other ship, that they
should come and help them. And
they came, and filled both the ships, so
that they began to sink.
8 When Simon Peter saw it, he fell down at
Jesus's knees, saying, c Depart from me ; for I am
a sinful man, O Lord.
* John 21. 6. b John 21. 8, 11.
Lord. It properly signifies a prafect, or one who is set over
certain affairs or persons : it is used also for an instructer, or
teacher. Peter considered Christ, from what he had heard, as
teacher of a divine doctrine, and as having authority to com-
mand, &c. he seems to comprize both ideas in this appella-
tion ; he listened attentively to his teaching, and readily obeyed
his orders. To hear attentively, and obey cheerfully, are du-
ties we owe not only to the sovereign Master of the world,
but also to ourselves. No man ever took Jesus profitably for
his teacher, who did not at the same time receive him as his
Lord
We have toiled all the night] They bad cast the net several
times in the course of the night, and drew it to shore without
success, and were now greatly disheartened. I have seen se-
veral laborious draughts of this kind made without fruit. All
labour must be fruitless where the blessing of God is not : but
especially that of the ministry. It is the presence and influ-
ence of Christ, in a congregation, that cause souls to be ga-
thered unto himself: without these, whatever the preacher's
eloquence or abilities may be, all will be night, and fruitless
labour.
At thy word I will let down the net] He who assumes the
character of a fisher of men, under any authority that does not
proceed from Christ, is sure to catch nothing: but he who
labours by the order, and under the direction of the great
Bishop of souls, cannot labour in vain.
Verse 6. Their net brake] Or, began to break, he^^yvvTo,
or, was likely to be broken. Had it broke, as our version states,
they could have caught no fish. Grammarians give the fol-
lowing rule concerning words of this kind. Verba completiva
inchoative intelligenda. Verbs which signify the accomplish-
ment of a thing, are often to be understood as only signifying
the beginning of that accomplishment. Raphelius gives some
very pertinent examples of this out of Herodotus.
Verse 7. They beckoned unto their partners] Had not these
been called in to assist, the net must have been broken, and
all the fish lost. What a pity there should be such envious
separation among the different sects that profess to believe in
Christ Jesus ! Did they help each other in the spirit of Christian
fellowship, more souls would be brought to the knowledge of
the truth. Some will rather leave souls to perish, than admit
c 2 Sam. G. 9. 1 Kings 17. 18.
of partners in the sacred work. It is an intolerable pride to
think nothing well done but what we do ourselves ; and a dia-
bolic envy to be afraid lest others should be more successful
than we are.
They — -filled both the ships] Both the boats had as many as
they could carry, and were so heavily laden that they were
ready tosink. Asonejustly observes, " there are fish plenty to
be taken, were there skilful hands to take, and vessels to con-
tain them. Many are disputing about the size, capacity, and
goodness of their nets and their vessels, while the fish are per-
mitted to make their escape." Did the faithful fishers in both
the vessels in these lands, (the established church, and the va-
rious branches of the dissenting interest) join heartily together,
the nations might be converted to God : but while the ridi-
culous disputes for and against particular/orms last, there can
be no unity. Were men as zealous to catch souls, as they are
to support their particular creeds, and forms of worship ; the
state of Christianity would be more flourishing than it is at
present. But the wall of separation is continually strengthened,
each party fortifying it on his own side.
Verse 8. Depart from me; for I am a sinful man] E%e\8e ccv'
i;jLov,go out from me, i. e. from my boat. Peter was fully convin-
ced that this draught offish was a miraculous one : and that God
himself had particularly interfered in this matter, whose presence
and power he reverenced in the person of Jesus. But as he felt
himself a sinner, he was afraid the divine purity of Christ could
not possibly endure him ; therefore he wished for a separation
from that power, which he was afraid might break forth and
consume him. It seems to have been a received maxim among
the Jews, that whoever had seen a particular manifestation of
God should speedily die. Hence Jacob seemed astonished
that his life should have been preserved, when he had seen God
face to face, Gen. xxxii. 30. So the nobles of Israel saw God,
and yet did eat and drink : for on them he had laid not his
hand, i. e. to destroy them, though it appears to have been ex-
pected by them, in consequence of this discovery which he
made of himself. See Exod. xxiv. 10, 1 1. and the notes there.
This supposition of the Jews, seems to have been founded on
the authority of God himself, Exod. xxxiii. 20. There shall
no man see my face and live. So Moses, Deut. v. 20. Who is
there of all flesh that hath heard the voice of the living God,
Christ heals a man
ST. LUKE.
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An. Olymp.
CCI. 3.
9 For he was astonished, and all that
were with him, at the draught of the
fishes which they had taken :
10 And so was also James, and John, the sons of
Zebedee, which were partners with Simon. And
Jesus said unto Simon, Fear not : a from henceforth
thou shalt catch men.
11 And when they had brought their ships to
land, b they forsook all, and followed him.
12 1 c And it came to pass, when he was in a
certain city, behold a man full of leprosy : who
seeing Jesus fell on his face, and besought him,
saying, Lord, if thou wilt, thou canst make me
clean.
13 And he put forth his hand, and touched
him, saying, I will: be thou clean. And im-
* Matt. 4. 19.
Mark 1. 17.
28.—
— b Matt. 4. 20. & 19. 27.
-c Matt. 8. 2. Mark 1. 40.
Mark 1. 18. Ch. 18.
speaking out of the midst of the fire as we have, and Lived ?
So Gideon expected to be immediately slain, because he had
seen an angel of the Lord, and a miracle performed by him,
See Judges vi. 21—23. So likewise Manoah and his wife,
Judges xiii. 22. We shall surely die, for we have seen God.
These different passages sufficiently show in what sense these
words of Peter are to be understood.
Verse 10. Thou shall catch men.] A^avov^ vrv^uy^m, thou
shalt catch men alive ; this is the proper signification of the
word. Fear not, these discoveries of God tend to life, not to
death ; and ye shall become the instruments of life and salva-
tion to a lost world. These fish are taken to be killed and fed
on ; but those who are converted under your ministry, shall be
preserved unto eternal life. See on Matt. iv. 18, &c. where
this subject is considered more at large.
Verse 11. They forsook all and followed him.] God expects
this from every person, and especially from those in whose
hearts, or in whose behalf he has wrought a miracle of grace
or of providence. Jesus intended to call Peter, James, and
John, to become his disciples ; and that they might see the
propriety and importance of the call, he
1st. Teaches in their presence, that they may know his
doctrine.
Idly. He works a miracle before their eyes, that they
might see and be convinced of his power.
3dly. He calls them to go forth with this doctrine, and
through this power, that they might teach the ignorant, and be
successful in their work.
Verse 12. A certain city] This was some city of Galilee ;
probably Chorazin or Bethsaida.
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An. Olyrnp.
CCI. 3.
who was full of the leprosy.
mediately the leprosy departed from
him.
14 dAnd he charged him to tell no
man : but go and show thyself to the priest, and
offer for thy cleansing, e according as Moses com-
manded, for a testimony unto them.
15 But so much the more went there a fame
abroad of him: fand great multitudes came
together to hear, and to be healed by him of
their infirmities.
16 H sAnd he withdrew himself into the wil-
derness and prayed.
17 IF And it came to pass on a certain day,
as he was teaching, that there were Phari-
sees and doctors of the law sitting by, which
were come out of every town of Galilee, and
d Matt. 8. 4.
-'Lev. 14. 4, 10,21. 22.—
6. 2 s Matt. 14. 23.
-l Matt. 4. 25.
Mark 6. 46.
Mark 3. 7. John
A man full of leprosy] See this disease, and the cure, largely
explained on Matt. vii. 2 — 4. and see it particularly applied
to the use of public preaching, Mark i. 40, &c. See also the
notes on Lev. xiii. and xiv.
Verse 16. And he withdrew himself into the wilderness] Or
rather, he frequently withdrew into the desert. This I believe
to be the import of the original words, jjv vko-^o^ui. He made
it a frequent custom to withdraw from the multitudes for a
time, and pray, teaching hereby the ministers of the Gospel
that they are to receive fresh supplies of light and power from
God by prayer ; that they may be the more successful in their
work ; and that they ought to seek frequent opportunities of
being in private with God and their books. A man can give
nothing unless he first receive it : and no man can be successful
in the ministry, who does not constantly depend upon God,
for the excellence of the power is all from him. Why is there
so much preaching, and so little good done ? Is it not because
the preachers mix too much with the world, keep too long in
the crowd, and are so seldom in private with God? Reader!
Art thou a herald for the Lord of Hosts ! Make full proof of
thy ministry ! Let it never be said of thee, " He forsook all
to follow Christ, and to preach his Gospel, but there was little
or no fruit of his labour ; for he ceased to be a man of prayer,
and got into the spirit of the world." Alas ! alas ! is this lu-
minous star, that was once held in the right hand of Jesus,
fallen from the firmament of heaven down to the earth !
Verse 17- On a certain day] This was when he was at Ca-
pernaum. See Mark ii. 1.
The power of the Lord] Avvctftts Kvgtov — the mighty or mi-
raculous power of the Lord, i.e. of Jesus, was there to heal
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He heals a paralytic person.
Judea, and Jerusalem : and the power
of the Lord was present to heal them.
18 a And behold, men brought in
a bed a man which was taken with a palsy : and
they sought means to bring him in, and to lay him
before him.
19 And when they could not find by what way
they might bring him in because of the multitude,
they went upon the housetop, and let him down
through the tiling with his couch, into the midst
before Jesus.
20 And when he saw their faith, he said unto
him/TVlan, thy sins are forgiven thee.
21 bAnd the scribes and the Pharisees began
to reason, saying, Who is this which speaketh
blasphemies ? c Who can forgive sins, but God
alone ?
22 But when Jesus perceived their thoughts,
he answering said unto them, What reason ye in
your hearts ?
23 Whether is easier, to say, Thy sins be for-
given thee; or to say, Rise up and walk?
24 But that ye may know, that the Son of
man hath power upon earth to forgive sins, (he
a Matt. 9. 2. Mark 2. 3.-
-t> Malt. 9. 3. Mark 2. 6, T.-
Isaiah 43. 25.
Ps. 32. 5.
them; as many as were diseased either in hody or soul.
Where the teaching of Christ is, there also is the power of
Christ to redeem and save.
Verse 1 8. A man — taken with a palsy] See this case de-
scribed on Matt. ix. 1, &c. and Mark ii. 1, &c.
Verse 19. Went upon the housetop] See on Matt. xxiv.
17.
Verse 21. Who can forgive sins, but God alone?] If Jesus
were not God, he could not forgive sins ; and his arrogating
this authority would have been blasphemy against God, in
the most proper sense of the word. That these Scribes and
Pharisees might have the fullest proof of his Godhead, he
works in their presence three miracles, which from their na-
ture, could only be effected by an omniscient and omnipotent
Being. See on Matt. ix. 5, 6.
Verse 26. Strange things] Tlxg et$o%«, paradoxes. A para-
dox is something that appears false and absurd, but is not
really so : or, something contrary to the commonly received
opinion. We have seen wonders wrought which seem impos-
sible; and we should conclude them to be tricks and illu-
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CHAP. V. Calls Levi, who makes a great feast.
said unto the sick of the palsy) I say
unto thee, Arise, and take up thy
couch, and go unto thine house.
25 And immediately he rose up before them, and
took up that whereon he lay, and departed to his
own house, glorifying God.
26 And they were all amazed, and they glorified
God, and were filled with fear, saying, We have
seen strange things to-day.
27 % d And after these things he went forth,
and saw a publican, named Levi, sitting at the
receipt of custom: and he said unto him, Fol-
low me.
28 And he left all, rose up, and followed him.
29 IF e And Levi made him a great feast in
his own house: and f there was a great com-
pany of publicans and of others that sat down
with them.
30 But their scribes and Pharisees murmured
against his disciples, saying, Why do ye eat and
drink with publicans and sinners ?
31 And Jesus answering said unto them, They
that are whole need not a physician ; but they
that are sick.
a Matt. 9. 9. Mark 2. 13, 14. « Matt. 9. 10. Mark. 2. 15.
f Ch. 15. 1.
sions, were it not for the indisputable evidence we have of
their reality.
Verse 27. Levi] See on Matt. ix. 9. Mark ii. 14.
Verse 28. And he left all] KxrxXiirav — completely abandon-
ing his office, and every thing connected with it. He who
wishes to preach the Gospel like the disciples of Christ, must
have no earthly entanglement. If he have, his whole labour
will be marred by it.. The concerns of his own soul, and
those of the multitudes, to whom he preaches, are suffi-
cient to engross all his attention, and to employ all his
powers.
Verse 29. A great feast] Ao^jjv pzyxMv, a splendid enter-
tainment. The word refers more properly to the number of
the guests, and the manner in which they were received, than
to the quality or quantity of the fare. A great number of his
friends and acquaintance was collected on the occasion, that
they might be convinced of the propriety of the change he
had made, when they had the opportunity of seeing and hear-
ing bis heavenly Teacher.
Verse 30. Why do ye eat and drink, &c] See what passed at
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The question about fasting answered ST. LUKE.
32 a I came not to call the righteous,
but sinners to repentance.
33 I And thej said unto him, b Why
do the disciples of John fast often, and make
prayers, and likewise the disciples of the Phari-
sees ; but thine eat and drink ?
34 And he said unto them, Can ye make the
children of the bridechamber fast while the
bridegroom is with them ?
35 But the days will come, when the bride-
groom shall be taken away from them, and then
shall they fast in those days.
36 IT c And he spake also a parable unto them;
* Matt. 9. 13. 1 Tim. 1. 15.-
-b Matt. 9. 14. Mark 2. 18.
this entertainment, considered at large on Matt. ix. 10 — 17.
Mark ii. 15—22.
Verse 37. The new wine will burst the bottles] These old
bottles would not be able to stand the fermentation of the new
wine, as the old sewing would be apt to give way. It is
scarcely necessary to remark, that the Eastern boltles are
made of skins ; generally those of goats.
Verse 39. The old is better.] Xgyroregos — is more agreeable
to the taste or palate. Herodotus, the scholiast on Aristo-
phanes, and Homer, use the word in this sense. See Raphe-
lius. The old wine, among the Rabbins, was the wine of three
leaves: that is, wine three years old ; because from the time
that the vine had produced that wine, it had put forth its
leaves three times. See Lightfoot.
1. The miraculous draught of fishes — the cleansing of the
leper — the healing of the paralytic person — the calling of Levi
— and the parable of the old and new bottles, and the old and
new wine — all related in this chapter, make it not only very
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by the parable of the old and new wine.
No man putteth a piece of a new gar-
ment upon an old; if otherwise, then
both the new maketh a rent, and the
piece that was taken out of the new agreeth not
with the old.
37 And no man putteth new wine into old bot-
tles ; else the new wine will burst the bottles, and
be spilled, and the bottles shall perish.
38 But new wine must be put into new bot-
tles ; and both are preserved.
39 No man also having drunk old wine,
straightway desireth new : for he saith, The old
is better.
c Matt. 9. 16, 17. Mark 2. 21, 22.
entertaining, but highly instructive. There are few chapters
in the New Testament, from which a preacher of the Gospel
can derive more lessons of instruction : and the reader would
naturally expect a more particular explanation of its several
parts, had not this been anticipated in the notes and observa-
tions on Matt. ix. to which chapter it will be well to refer.
2. The conduct as well as the preaching of our Lord is
highly edifying. His manner of teaching made every thing
be spoke interesting and impressive. He had many preju-
dices to remove, and he used admirable address in order to meet
and take them out of the way. There is as much to be observed
in the manner of speaking the truth, as in the truth itself, in
order to make it effectual to the salvation of them who hear
it. A harsh unfeeling method of preaching the promises of
the Gospel, and a smiling manner of producing the terrors of
the Lord, are equally reprehensible. Some preachers are
always severe and magisterial : others are always mild and
insinuating : neither of these can do God's work ; and it
would take two such to make one preacher.
CHAPTER VI.
The disciples pluck and eat the ears of corn on the Sabbath-day, and the Pharisees find fault, 1, 2. Our Lord
shows the true use of the Sabbath, 3 — 5. He heals the man with the withered hand, 6 — 1 1 . He goes into a
mountain to pray, and calls twelve disciples, 12 — 16. Multitudes are instructed and healed, 17 — 19. Pro-
nounces four blessings, 20 — 23, and four woes, 24 — 26. Gives various instructions about loving our enemies,
being patient, gentle, kind, grateful, and merciful, 27 — 30. Harsh judgments censured, and charity recommended,
37. 38. The parable of the blind leading the blind, 39. Of the mote in a brother's eye, 40 — 42. Of the good
and corrupt tree, 43, 44. The good and evil treasure of the heart, 45. Tfie parable of the two houses, one builded
on the rock, and the other on the sand, 46 — 49.
The disciples pluck and eat CHAP. VI
AND a it came to pass on the se-
cond Sabbath after the first, that
he went through the corn fields; and
cars of com on the Sabbath.
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» Matt. 12. 1. Mark 2. 23.
NOTES OHi CHAP. VI.
Verse 1 . On the second Sabbath after the first] Ev (rm/iRxTu
hvTegairfaru, in the first Sabbath after the second. What does
this mean? In answering this question, commentators are
greatly divided. Dr. Whitby speaks thus : " After the first
day of the passover, (which was a Sabbath, Exod. xii. 16.)
ye shall count unto you seven Sabbaths complete, Levit. xxiii.
15. reckoning that day for the first of the first week, which
was therefore called fovTt%t>-x%aT»*, the first Sabbath from the
second day of unleavened bread, (the 16th of the month ;)
the second was called hvre^ivrtgai, the second Sabbath from
that day ; and the third fovregoTgirav, the third Sabbath from
the second day ; and so on, till they came to the seventh Sab-
bath from that day, i. e. to the 49th day, which was the day
of Pentecost. The mention of the seven Sabbaths, to be num-
bered with relation to this second day, answers all that Gro-
tius objects against this exposition. Whitby's Notes.
By this Sabbath seems meant that which immediately fol-
lowed the two great feasts, the first and last day of the pass-
over, and was therefore the second after the proper passover
day. The words in the Greek seem to signify, the second
first Sabbath : and in the opinion of some, the Jews had three
first Sabbaths ; viz. the first Sabbath after the passover ; that
after the feast of pentecost ; and that after the feast of taber-
nacles. According to which opinion, this second first Sabbath
must have been the first Sabbath after the pentecost. So
we have the first Sunday after Epiphany ; the first after
Easter ; the first after Trinity ; and the first in Lent. Bp.
Pearce.
This was the next day after the passover, the day in which
they were forbidden to labour, Lev. xxiii. 6. and for this rea-
son was termed Sabbath, Lev. xxiii. 15. but here it is marked
by the name, second first Sabbath, because being the day after
the passover, it was in this respect the second : and it was
also the first, because it was the first day of unleavened bread,
Exod. xii. 15, 16. Martin.
I think, with many commentators, that this transaction hap-
pened on the first Sabbath of the month Nisan ; that is, after
the second day of the feast of unleavened bread. We may
well suppose, that our Lord and his disciples were on their
way from Jerusalem to Galilee, after having kept the pass-
over. Bp. Newcome.
The Vulgar Latin renders PevregoTgarov, secundo-primum,
which is literal and right. We translate it, the second Sabbath
after the first, which is directly wrong ; for it should have
been the first Sabbath after the second day of the passover.
his disciples b plucked the ears of corn,
and did eat, rubbing them
hands.
in
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b Levit. 23. 7, 8. Deut. 23. 25. John 19. 31.
On the 14th of Nisan, the passover was killed ; the next day
(the 15th) was the first day of the feast of unleavened bread ;
the day following (the 16th) the wave-sheaf was offered, pur-
suant to the law, on the morrow after the Sabbath ; Lev. xxiii.
11. The Sabbath here, is not the seventh day of the week,
but the first day of the feast of unleavened bread, let it fall
on what day of the week it would. That and the seventh day
of that feast were holy convocations, and therefore are here
called Sabbaths. The morrow therefore after the Sabbath, i. e.
after the 16th day of Nisan, was the day in which the wave-
sheaf was offered ; and after that seven Sabbaths were counted,
and fifty days completed, and the fiftieth day inclusively
was the day of Pentecost. Now these Sabbaths, between the
Passover and Pentecost, were called the first, second, fyc.
Sabbaths after the second day of the feast of unleavened bread.
This Sabbath, then, on which the disciples plucked the ears of
corn, was the first Sabbath after that second day. Dr. Light-
foot has demonstrably proved this to be the meaning of this
<rs*j3/3«Tev hvTt%ow$o>Tov , (Hor. Hebraic, in locum) and from
him, F. Lamy and Dr. Whitby have so explained it. This
Sabbath could not fall before the passover, because till the se-
cond day of that feast, no Jew might eat either bread or
parched corn, or green ears. (Levit. xxiii. 14.) Had the dis-
ciples then gathered these ears of corn on any Sabbath before
the passover, they would have broken two laws instead of
one ; and for the breach of these two laws, they would infal-
libly have been accused : whereas now they broke only one,
(plucking the ears of standing corn with one's hand, being ex-
pressly allowed in the law, Deut. xxiii. 25.) which was that
of the Sabbath. They took a liberty, which the law gave
them upon any other day ; and our Lord vindicated them in
what they did now, in the manner we see. Nor can this fact
belaid after pentecost; because then the harvest was fully
in. Within that interval, therefore, this Sabbath happened ;
and this is a plain determination of the time, according to
the Jewish ways of reckoning, founded upon the text of Mo-
ses's law itself. Dr. Wotton's Miscellaneous Discourses, &c.
vol. i. p. 269.
The word S~evTe^v^aru, the second first, is omitted by BL.
four others, Syriac, latter Arabic, all the Persic, Coptic, JEthi-
opic, and three of the Itala. A note in the margin of the
latter Syriac says, This is not in all copies. The above MSS.
read the verse thus : It came to pass, that he walked through
the corn fields on a Sabbath-day. I suppose they omitted the
above word, because they found it difficult to fix the mean-
ing, which has been too much the case in other instances.
3 G
The Pharisees blame the disciples. ST. LUKE.
2 And certain of the Pharisees said
unto them, Why do ye that a which
is not lawful to do on the Sabbath-
The man with the withered hand.
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days ?
3 And Jesus answering them said, Have ye not
read so much as this, b what David did, when him-
self was an hungered, and they which were with
him;
4 How he went into the house of God, and did
take and eat the show-bread, and gave also to them
that were with him ; c which it is not lawful to eat,
but for the priests alone ?
5 And he said unto them, That the Son of man
is Lord also of the Sabbath.
6 1[ dAnd it came to pass also on another Sab-
bath, that he entered into the synagogue and
taught : and there was a man whose right hand
was withered,
7 And the scribes and Pharisees watched him,
whether he would heal on the Sabbath-day ; that
» Exod. 20. 10.-
-b 1 Sam. 21. 6.-
Lev. 24. 9.-
-a Matt. 12. 9.
Verse 2. Which is not lawful] See on Matt. xii. 2 — 8.
Verse 3. What David did] See on Mark ii. 26, 27.
Verse 4. After this verse, the Codex Bezce and two ancient
MSS. quoted by Wechel, have the following extraordinary
addition : Tk tcvrq Tif&igtt B-eXTU^noi TfiX Efy#£ejK,£Vov fa s-«6j3/3«r<y,
elTrev xvra, Av5f «5te, ei ft.ev otd'ctf rt 7rcteis f*.xx.xgto{ ei. a £e [mj eiS'xi
i7rix.»Ta,ga,T»i, text 7r<zgct(&xTiic ei rev vofiev. On the same day, see-
ing one working on the Sabbath, he said unto him, Man, if in-
deed thou knowest what thou doest, blessed art thou: but if thou
knowest not, thou art cursed, and art a transgressor of the law.
Whence this strange addition proceeded, it is hard to tell.
The meaning seems to be this : If thou now workest on the
Jewish Sabbath, from a conviction that that Sabbath is abolish-
ed, and a new one instituted in its place ; then happy art thou,
for theu hast got divine instruction in the nature of the Mes-
siah's kingdom : but if thou doest this through a contempt
for the law of God, then thou art accursed, forasmuch as thou
art a transgressor of the law. The Itala version of the Codex
Bezaz, for nx^ <*j3*tsjs, transgressor, has this semi-barbaric word
Irabaricator.
Verse 6. Whose right hand was withered] See on Matt. xii.
10, &c. The critic who says that |»if«v %eigx signifies a lux-
ated arm, and that the stretching it out restored the bone to
its proper place, without the intervention of a miracle, de-
serves no serious refutation. See on ver. 10.
Verse 7. Watched him] nxgervgovv xvtov, they maliciously
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they might find an accusation against
him.
8 But he knew their thoughts, and
said to the man which had the withered hand, Rise
up, and stand forth in the midst. And he arose,
and stood forth.
9 Then said Jesus unto them, 1 will ask you
one thing: Is it lawful on the Sabbath-days to
do good, or to do evil ? to save life, or to destroy
it ? /
10 And looking round about upon them all, he
said unto the man, Stretch forth thy hand. And
he did so : and his hand was restored whole as the
other.
11 H And they were filled with madness; and
communed one with another, what they might do
to Jesus.
12 IT e And it came to pass in those days, that he
went out into a mountain to pray ; and continued
all night in prayer to God.
Mark 3. 1. See Ch. 13. 14. & 14. 3. John 9. 16. ' Matt. 14. 23.
watched him. This is the import of the word, chap. xiv. 1.
xx. 20. and in the parallel place, Mark iii. 1. See Raphelius
on the last-quoted text, who has proved by several quotations,
that this is the proper meaning of the term.
An accusation against him] Instead of xxTtiyagtav xvtcv,
his accusation, several eminent MSS. and Versions add kxtx,
against, which I find our translators have adopted.
Verse 9. I will ask you one thing] I will put a question to
you. See on Mark iii. 4, 5.
Verse 10. Whole as the other,] Many MSS. both here and in
the parallel place, Mark iii. 5. omit the word v ym, whole. Gries-
back leaves it out of the text. The hand was restored as the
other : — But had it only been a luxated joint, even allowing with
a German critic, that the bone regained its place, by the effort
made to stretch out the arm, without the intervention of a
miracle, it would have required several weeks to restore the
muscles and ligaments to their wonted tone and strength.
Why all this learned labour to leave God out of the question ?
Verse 11. They were filled with madness] Pride, obstinacy,
and interest combined together, are capable of any thing.
When men have once framed their conscience according to
their passions, madness passes for zeal, the blackest conspi-
racies for pious designs, and the most horrid attempts for
heroic actions. Qjjesnel.
Verse 12. In prayer to God.] Or, in the prayer of God: or,
in the oratory of God, a tjj ir^oi-iv^ rev Qtov. So this passage
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Jesus chooses twelve disciples. CHAP. VI
13 And when it was day, he called
unto him his disciples : a and of them
he chose twelve, whom also he named
apostles ;
14 Simon, (b whom he also named Peter) and
Andrew his brother, James and John, Philip
and Bartholomew.
15 Matthew and
Thomas, James the son of
Alpheus, and Simon called Zelotes,
a Matt. 10. 1. 1> John 1. 42.
is translated by many critics ; for which Dr. Whitby gives the
following reasons : As the mountain of God, Exod. iii. 1. iv.
27. the bread of God, Lev. xxi. 17. the lamp of God, 1 Sam.
iii. 3. the vessels of God, 1 Chron. xxii. 19. the altar of God,
Psal. xliii. 4. the sacrifices of God, Psal. li. 17. the gifts of
God, Luke xxi. 4. the ministers of God, 2 Cor. vi. 4. the ta-
bernacle of God, 2 Chron. i. 3. the temple of God, Matt. xxi.
12. the synagogues of God, Psal. lxxiv. 8. are all, things con-
secrated or appropriated to God's service ; so -w^airtvy^ rev
©sou must, in all reason, be a house of prayer to God: whence
it is called Tasre; w^ocrev^tii, a place of prayer, 1 Mac. iii. 46.
and so the word is certainly used Acts xvi. 13. and by Philo,
in his oration against Flaccus, where he complains that at
nrgoe-ev%cti, their houses for prayer were pulled down, and there
was no place left in which they might worship God, or pray
for Cesar ; and by Josephus, who says the multitude was ga-
thered eii tw 'srfao-ew^jjv, into the house of prayer : and so Ju-
venal, Sat. iii. v. 296. speaks to the mendicant Jew,
Ede ubi consistas ; in qua te quazro proseucha ?
In what house of prayer may I find thee begging ? See on acts
xvi. 13. But on this it may be observed, that as the moun-
tains of God, the wind of God, the hail of God, the trees of
God, &c. mean very high mountains, a very strong wind,
great and terrible hail, very tall trees, &c. so ■sr^oo-ivx') rev ®e»v
here, may be very properly translated the prayer of God;
i. e. very fervent and earnest prayer : and though hccwKregevav
may signify, to lodge in a place for a night, yet there are
various places in the best Greek writers, in which it is used,
not to signify a place, but to pass the night in a particular
stale. So Appian, Bell. Pun. Ev t«/; o-zrXoi^ hevvxregevtre jm-jjS-'
a.troMTut — He passed the night under arms with them all. Idem,
Bell. Civ. lib. v. S'tewx.regevov — they passed the night without
food, without any regard to the body, and in the want of all
things. See more examples in Kypke, who concludes by
translating the passage thus : He passed the night without sleep
in prayers to God. Some of the Jews imagine that God him-
self prays ; and this is one of his petitions : Let it be my good
pleasure, that my mercy overcome my wrath. See more in
hightfoot.
Their names.
16 And Judas c the brother of James,
and Judas Iscariot, which also was the
traitor.
17 H And he came down with them, and
stood in the plain, and the company of his dis-
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ciples, d and a great multitude of people out of
all Judea and Jerusalem, and from the sea-coast
of Tyre and Sidon, which came to hear him,
and to be healed of their diseases ;
c Jude 1 d Matt. 4. 25. Mark 3. 7.
Verse 13. He chose twelve] E*Asfa5/t«vos «sr' etvrav, he chose
twelve out of them. Our Lord at this time had several dis-
ciples, persons who were converted to God under his ministry ;
and out of these converts, he chose twelve, whom he appointed
to the work of the ministry ; and called them apostles, i. e.
persons sent or commissioned by himself, to preach that Gos-
pel to others, by which they had themselves been saved.
These were favoured with extraordinary success : 1. Because
they were brought to the knowledge of God themselves. 2
Because they received their commission from the^reat Head
of the church. And 3. Because as he had sent them, he
continued to accompany their preaching with the power of
his Spirit. These three things always unite in the character
of a genuine apostle. See on Matt. x. 1 — 4.
Verse 15. Called Zelotes] Some Jews gave this name to
themselves, according to Josephus, (War, b. iv. c. iii. s. 9.
and vii. c. viii. s. 1.) "because they pretended to be more
than ordinarily zealous for religion, and yet practised the
very worst of actions." " But this, (says the judicious Bp.
Pearce) Josephus says of the zealots, at the time when Vespa-
sian was marching towards Jerusalem. They probably were
men of a different character above forty years before ; which
was the time when Jesus chose his twelve apostles, one of
whom had the surname of the Zealot." It is very probable,
that this name was first given to certain persons, who were
more zealous for the cause of pure and undefiled religion, than
the rest of their neighbours : but like many others sects and
parties who have begun well, they transferred their zeal for
the essentials of religion, to nonessential things, and from these
to inquisitorial cruelty and murder. See on Matt. x. 4.
Verse 17. And stood in the plain] In Matt. v. 1. which is
supposed to be the parallel place, our Lord is represented as
delivering this sermon on the mountain; and this has induced
some to think that the sermon mentioned here by Luke, though
the same in substance with that in Matthew, was delivered in
a different place, and at another time ; but as Dr. Priestley
justly observes, Matthew's saying that Jesus was sat down after
he had gone up to the mountain, and Luke's saying that he
stood on the plain when he healed the sick, before the dis-
3g2
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Christ preaches ST. LUKE.
18 And they that were vexed with
unclean spirits ; and they were healed.
19 And the whole multitude a sought
to touch him; for b there went virtue out of
him, and healed them all.
20 H And he lifted up his eyes on his disciples,
and said, c Blessed be ye poor : for your's is the
kingdom of God.
21 d Blessed are ye that hunger now: for ye
shall be filled. e Blessed are ye that weep now :
for ye shall laugh.
22 f Blessed are ye when men shall hate you,
and when they E shall separate you from their com-
pany, and shall reproach you, and cast out your
name as evil for the Son of man's sake.
23 h Rejoice ye in that day, and leap for joy :
for behold, your reward is great in heaven : for
a Matt. 14. 36. b Mark 5. 30. Ch. 8. 46. « Matt. 5. 3. & 11. 5. James
2. 5. d Isai. 55. 1. & 65. 13. Matt. 5. 6. « lsai. 61. 3. Matt. 5. 4.
f Matt. 5. 11. 1 Pet. 2. 19. & 3. 14. & 4. 14. 8 John 16. 2. h Matt.
5. 12. Acts 5. 41. Col. 1. 24. James 1. 2.
course, are no inconsistencies. The whole picture is striking.
Jesus ascends a mountain, employs the night in prayer ; arid
having thus solemnly invoked the divine blessing, authorita-
tively separates the twelve apostles from the mass of his dis-
ciples. He then descends, and heals in the plain, all the dis-
eased among a great multitude, collected from various parts by
the fame of his miraculous power. Having thus created
attention, he likewise satisfies the desire of the people to hear
his doctrine ; and retiring first to the mountain whence he
came, that his attentive hearers might follow him, and might
better arrange themselves before him — Sacro digna silentio
mirantur omnes dicere. Horace. All admire his excellent
sayings with sacred silence. See Bishop Newcome's notes on
his Harmony of the Gospels, p. 19.
Verse 20. Blessed be ye poor] See the sermon on the mount
paraphrased and explained, Matt. v. vi. vii.
Verse 22. They shall separate you] Meaning they will ex-
communicate you, xtpegirae-iv v^em, or separate you from their
<ommunion ; Luke, having spoken of their separating or ex-
communicating them, continues the same idea, in saying
that they would cast out their name likewise, as a thing evil in
itself. By your name is meant their name as his disciples. As
such they were sometimes called Nazarenes, and sometimes
Christians : and both these names were matter of reproach in
the mouths of their enemies. So James (ii. 7.) says to the
converts, Do they not blaspheme that worthy name by which ye
are called ? So when St. Paul (in Acts xxiv. 5.) is called a ring-
in the like
unto the prophets.
24 k But wo unto
to the multitudes.
manner did their fathers
you
1 that are
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A. D. 27.
An. Olymp.
CCI. 3.
rich ! for m ye have received your consolation.
25 n Wo unto you that are full ! for ye shall
hunger. ° Wo unto you that laugh now ! for
ye shall mourn and weep.
26 p Wo unto you, when all men shall speak
well of you ! for so did their fathers to the false
prophets.
27 IT q But I say unto you which hear, Love
your enemies, do good to them which hate
you.
28 Bless them that curse you, and r pray for
them which despitefully use you.
29 3 And unto him that smiteth thee on the
one cheek, offer also the other ; * and him that
i Acts 7. 51. k Amos 6. 1. Ecclus. 31. 8. James 5. 1. ' Ch. 12. 21.
■n Matt. 6. 2, 5, 16. Ch. 16. 25. n Isa. 65. 13. o Prov. 14. 13. p John
15. 19. 1 John 4. 5. q Exod. 23. 4. Prov. 25. 2. Matt. 5. 44. Ver. 35.
Rom. 12. 20. ' Ch. 23. 34. Acts 7. 60. s Matt. 5. 39. l 1 Cor. 6. 7.
leader of the sect of the Nazarenes, the character of a pestilent
fellow, and that of a mover of sedition is joined to it; and in
Acts xxviii. 22. the Jews say to Paul, as concerning this sect,
we know that every where it is spoken against : and this is im-
plied in 1 Pet. iv. 14. when he says, if ye be reproached for
the name of Christ, i. e. as Christians; agreeably to what fol-
lows there in ver. 16. if any man suffer as a Christian, &c. In
after times we find Pliny, Epist. x. 97. consulting the Emperor
Trajan, whether or no he should punish the name itself (of
Christian) though no evil should be found in it. Nomen ipsum,
etiam siflagitiis careat, puniatur. See Pearce.
Verse 23. Did — unto the prophets.] See 1 Kings xviii. 4.
xix. 20. 2 Chron. xxiv. 21. xxxvi. 16. Neh. ix. 26.
Verses 24, 25, 26. But wo unto you that are rich] The
Pharisees who were laden with the spoils of the people which
they received in gifts, &c. These three verses are not found
in the sermon, as recorded by Matthew. They seem to be
spoken chiefly to the scribes and Pharisees, who in order to
be pleasing to all, spoke to every one what he liked best ; and
by finesse, flattery, and lies, found out the method of gaining
and keeping the good opinion of the multitude.
Verse 27. Thy cloak — thy coat] In Matt. v. 40. I have said
that coat, #<t«;v«, signifies under garment, or strait coat ; and
cloak, ipccTtav, means upper garment, or great coat. This in-
terpretation is confirmed by the following observations of Bi-
shop Pearce. The y,nat was a tunica, or vestcoat, over which
the Jews and other nations threw an outer coat, or gown called
Christ preaches
CHAP. VI.
to the multitudes.
AaV°237' taketh away thy cloak, forbid not to
Accilj3np' ta^e '% coat a^so#
30 * Give to every man that asketh
of thee ; and of him that taketh away thy goods
ask them not again.
31 bAnd as ye would that men should do to
you, do ye also to them likewise.
32 c For if ye love them which love you, what
thank have ye ? for sinners also love those that
love them.
*Deut. 15. 7, 8, 10. Prov. 21. 26. Matt. 5. 42..
e Matt. 5. 46.
-» Tob. 4. 15. Matt. 7. 12.
a cloak, Matt. v. 40. (which is meant by IpxTtov) when they
went abroad, or were not at work. Hence the common peo-
ple at Rome, who did not usually wear, or had no right to
wear the toga, are called by Horace tunicatus popellus, Epist.
i. 7, 65. This account of the difference between the xtTm
and the l/x.xrt6v appears plainly from what Maximus Tyrius
Says, the inner garment which is over the body they call x,tratt<r-
%av, and the outer one the Ipxriev. And so Plutarch (in Nupt.
p. 139. ed. Fran. 1620.) speaking of a man who felt the heat
of the sun too much for him, says that he put off, row xirmx, ru>
1/u.xrnu, his vestcoat also with his cloak.
Verse 30. Ask them not again.] Or, do not beg them off.
This probably refers to the way in which the tax-gatherers
and Roman soldiers used to spoil the people. " When such
harpies as these come upon your goods, suffer the injury
quietly, leaving yourselves in the hand of God rather than
attempt even to beg off what belongs to you, lest on their part
they be provoked to seize or spoil more, and lest you be irri-
tated to sue them at law, which is totally opposite to the spirit
and letter of the Gospel; or to speak bad words, or indulge
wrong tempers which would wound the spirit of love and mer-
cy." Of such as these, and of all merciless creditors, who even
sell the tools and bed of a poor man, it may be ever truly said,
Tristius haud Mis monstrum, nee scevior ulla
Pestis et ira deum Stygiis sese extulit undis. —
Diripiunt dapes, contactuque omnia fcedant
Immundo. Virg. Mn. iii. ver. 214.
" Monsters more fierce offended heaven ne'er sent
From hell's abyss, for human punishment. —
They snatch the meat defiling all they find." —
Dryden.
However, it is probable that what is here spokeu relates to
■requiring a thing speedily that had been lent, while the reason
tor borrowing it still continues. In Ecclus. xx. 15. it is a part
of the character of a very bad man, that to-day he lendeth, and
to-morrow will he ask it again. From the 27th to the 30th
perse our blessed Lord gives us directions hpw to treat our
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CCI.3.
33 And if ye do good to them which AAMD4^r
do good to you, what thank have ye ?
for sinners also do even the same.
34 d And if ye lend to them of whom ye hope
to receive, what thank have ye ? for sinners also
lend to sinners to receive as much again.
35 But e love ye your enemies, and do good,
and f lend, hoping for nothing again ; and
your reward shall be great, and g ye shall be
the children of the Highest : for he is kind
d Matt. 5. 42. e Ver. 27
s. 37. 26. Ver. 30-
-e Matt. 5. 45.
enemies. 1. Wish them well. 2. Do them good. 3. Speak
as well of them as possible. 4. Be an instrument of procur-
ing them good from others : use your influence in their be-
half. 5. Suffer patiently from them contempt and ill treat-
ment. "6. Give up your goods rather than lose your meek-
ness and charity towards them. The retaliation of those who
hearken not to their own passion but to Christ, consists in
doing more good than they receive evil. Ever since our blessed
Saviour suffered the Jews to take away his life, it is by his
patience that we must regulate our own. Quesnel.
Verse 32. For sinners also love those that love them.] I be-
lieve the word «/k.«§t&iAo< is used by St. Luke in the same sense
in which nxmxi, tax-gatherers, is used by St. Matthew, chap,
v. 46, 4-7. and signifies heathens; not only men who have no
religion, but men who acknowledge none. The religion of
Christ not only corrects the errors, and reforms the disorders
of the fallen nature of man ; but raises it even above itself — it
brings it near to God ; and, by universal love, leads it to frame
its conduct according to that of the sovereign being. " A man
should tremble, who finds nothing in his life besides the exter-
nal part of religion, but what may be found in the life of a
Turk or a heathen." The Gospel of the grace of God purifies
and renews the heart, causing it to resemble that Christ
through whom the grace came. See the note on chap. vii. 37.
Verse 34. Of whom ye hope to receive] Or, whom ye expect
to return it. " To make our neighbour purchase, in any way,
the assistance which we give him, is to profit by his misery ;
and by laying him under obligations which we expect him in
some way or other to discharge, we increase his wretchedness
under the pretence of relieving it."
Verse 35. Love ye your enemies] This is the most sublime
precept ever delivered to man : a false religion durst not give
a precept of this nature, because, without supernatural influ-
ence, it must be for ever impracticable. In these words of our
blessed Lord we see the tenderness, sincerity, extent, disin-
terestedness, pattern, and issue of the love of God dwelling
in man : a religion, which has for its foundation the union of
Christ preaches
ST. LUKE.
to the multitudes.
^m. 4031. unt0 the unthankful and to the evil.
Acc?ly3ip' 36 a Be ye therefore merciful, as your
Father also is merciful.
37 b Judge not, and ye shall not be judged:
condemn not, and ye shall not be condemned :
forgive, and ye shall be forgiven:
a Matt. 5. 48. b Matt. 7. 1. c Prov. 19. 17.
An. Olymp.
CCI. 3.
God and man in the same person, and the death of this au-
gust being for his enemies : which consists on earth in a re-
conciliation of the Creator with his creatures, and which is to
subsist in heaven only in the union of the members with the
head : could such a religion as this ever tolerate hatred in the
soul of man, even to his most inveterate foe ?
Lend, hoping for nothing again] MjjJVv a,7rt'K'7ciZiotrt%. The
Rabbins say, he who lends without usury, God shall consider
him as having observed every precept. Bishop Pearce thinks
that instead of whv, we should read iwhw with the Syriac,
latter Arabic, and latter Persic ; and as uveXvit^ut signifies to
despair, or cause to despair, the meaning is not cutting off the
hope (of longer life) of any man, neminis spem amputantes, by
denying him those things which he requests now, to preserve
him from perishing.
Verse 36. Be ye therefore merciful] Or compassionate ; em-
T/f;itov£s, from cix.Toq, commiseration, which etymologists derive
from eua, to give place, yield, because we readily concede those
things which are necessary to them whom we commiserate.
As God is ever disposed to give all necessary help and support
to those who are miserable ; so his followers, being influenced
by the same spirit, are easy to be entreated, and are at all
times ready to contribute to the uttermost of their power to
relieve or remove the miseries of the distressed. A merciful
or compassionate man easily forgets injuries ; pardons them
without being solicited, and does not permit repeated returns
of ingratitude to deter him from doing good, even to the un-
thankful and the unholy. See on Matt. v. 7.
Verse 37. Judge net] See on Matt. vii. 1. " How great is
the goodness of God in being so willing to put our judgment
into our own hands, as to engage himself not to enter into
judgment with us ; provided we do not usurp the right which
belongs solely to him in reference to others."
Condemn not] " Mercy will ever incline us not to condemn
those unmercifully whose faults are certain and visible ; to
lessen, conceal, and excuse them as much as we can without
prejudice to truth and justice ; and to be far from aggravating,
divulging, or even desiring them to be punished."
Forgive] The mercy and compassion which God recom-
mends, extend to the forgiving of all the injuries we have re-
ceived, or can receive. To imitate in this the mercy of God
is not a mere counsel; since it is proposed as a necessary mean,
38 c Give, and it shall be given unto Vims'
you ; good measure, pressed down,
and shaken together, and running over,
shall men give into your d bosom. For e with the
same measure that ye mete withal, it shall be
measured to you again.
* Ps.79. 12. « Matt. 7. 2. Mark 4. 24. James 2. 13.
in order to receive mercy. What man has to forgive in man
is almost nothing : man's debt to God is infinite. And who acts in
this matter as if he wished to receive mercy at the hand of God !
The spirit of revenge is equally destitute of faith and reason.
Verse 38. Give, and it shall be given] " Christian charity
will make no difficulty in giving that which eternal truth pro-
mises to restore. Let us give, neither out of mere human ge-
nerosity, nor out of vanity, nor from interest, but for the sake
of God, if we would have him place it to account. There is
no such thing as true unmixed generosity but in God only ;
because there is none but him who receives no advantage from
his gifts, and because he engages himself to pay these debts of
his creatures with an excessive interest. So great is the good-
ness of God, that when he might have absolutely commanded
us to give to our neighbour, he vouchsafes to invite us to this
duty by the prospect of a reward, and to impute that to us as
a desert which be has a right to exact of us by the title of his
sovereignty over our persons and estates."
Men live in such a state of social union as renders mutual
help necessary ; and as self-interest, pride, and other corrupt
passions, mingle themselves ordinarily in their commerce, they
cannot fail of offending one another. In civil society men
must, in order to taste a little tranquillity, resolve to bear
something from their neighbours ; they must suffer, pardon,
and give up many things; without doing which, they must live
in such a state of continual agitation as will render life itself
insupportable. Without this giving and forgiving spirit there
will be nothing in civil society, and even in Christian congre-
gations, but divisions, evil surmisings, injurious discourses,
outrages, anger, vengeance, and, in a word, a total dissolution
of the mystical body of Christ. Thus our interest in both
worlds calls loudly upon us to give and to forgive.
Bosom] KuAa-ev, or lap. Almost all ancient nations wore
long, wide, and loose garments ; and when about to carry any
thing which their hands could not contain, they used a fold of
their robe in nearly the same way as women here use their
aprons. The phrase is continually occurring in the best and
purest Greek writers. The following example from Herodotus,
b. vi. may suffice to show the propriety of the interpretation
given above, and to expose the ridiculous nature of covetous-
ness. " When Croesus had promised to Alcmeon as much gold
as he could carry about his body at once ; in order to improve
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CCI. 3.
Christ preaches CHAP. VI.
39 And he spake a parable unto them,
4 Can the blind lead the blind? shall
they not both fall into the ditch ?
40 bThe disciple is not above his master;
but every one c that is perfect shall be as his
master.
41 dAnd why beholdest thou the mote that is
in thy brother's eye, but perceivest not the beam
that is in thine own eye ?
42 Either how canst thou say to thy brother,
Brother, let me pull out the mote that is in
thine eye, when thou thyself beholdest not the
beam that is in thine own eye ? Thou hypocrite,
e cast out first the beam out of thine own eye,
and then shalt thou see clearly to pull out the
to the multitudes.
* Matt. 15. 14. » Matt. 10. 24. John 13. 16. & 15. 20. c Or, shall be per-
fected as his master. d Matt 7. 3. e See Prov. 18. 17.
the king's liberality to the best advantage, he put on a very
wide tunic, (xt6m# f^eyctv) leaving a great space in the bosom,
*»A5r«v (ictdvv, and drew on the largest buskins he could find.
Being conducted to the treasury, he sat down on a great heap
of gold, and first filled the buskins about his legs with as
much gold as they could contain, and having filled his whole
bosom, x«A?r»v, loaded his hair with ingots, and put several
pieces in his mouth, he walked out of the treasury, &c." What
a ridiculous figure must this poor sinner have cut, thus heavy
laden with gold, and the love of money ! See many other ex-
amples in Kypke and Raphelius. See also Psal. cxxix. 7. Prov.
vi. 27. xvii. 23.
The same measure that ye mete withal, it shall be measured to
you again.] The same words we find in the Jerusalem Targum
on Gen. xxxviii. 28. Our Lord therefore lays down a maxim
which themselves allowed.
Verse 39. Can the blind lead the blind ?] This appears to
have been a general proverb, and to signify that a man can-
not teach what he does not understand. This is strictly true
in spiritual matters. A man who is not illuminated from
above, is utterly incapable of judging concerning spiritual
things ; and wholly unfit to be a guide to others. Is it pos-
sible that a person who is enveloped with the thickest dark-
ness, should dare either to judge of the state of others, or
attempt to lead them in that path of which he is totally ig-
norant! If he do, must not his judgment be rashness, and
his teaching folly ? and does he not endanger his own soul,
and run the risk of falling into the ditch of perdition himself,
together with the unhappy objects of his religious instruc-
tion ?
Verse 40. Every one that is perfect] Or, thoroughly instruct-
ed, KXTtignr/Amf :— from KxTccgriga, to adjust, adapt, knit to-
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A. D. 27.
An. Olymp.
CCI. 3.
mote that is in thy brother's eye ?
43 f For a good tree bringeth not forth
corrupt fruit; neither doth a corrupt
tree bring forth good fruit.
44 For £ every tree is known by its own fruit.
For of thorns men do not gather figs, nor of a
bramble-bush gather they h grapes.
45 'A good man out of the good treasure of
his heart bringeth forth that which is good ;
and an evil man out of the evil treasure of his
heart bringeth forth that which is evil: for
kof the abundance of the heart his mouth
speaketh.
46 "IT l And why call ye me Lord, Lord, and do
not the things which I say ?
fMatt. 7. 16, 17. sMatt. 12. 33.-
k Matt. 12. 34. 1 Mai. 1. 6.
— h Gr. a grape. ' Matt. '2. 35.-
Matt- 7. 21. & 25. 11. Ch. 13. 25.
gether, restore, or put in joint. The noun is used by the
Greek medical writers, to signify the reducing a luxated or
disjointed limb. It sometimes signifies to repair, or mend, and
in this sense it is applied to broken nets, Matt. iv. 21. Mark
19. but in this place, and in Heb. xiii. 21. 2 Tim. iii. 17. it
means complete instruction and information. Every one who
is thoroughly instructed in divine things, who has his heart
united to God ; whose disordered tempers and passions are
purified, and restored to harmony and order; every one who
has in him the mind that was in Christ, though he cannot be
above, yet will be as his teacher ; holy, harmless, undefiled,
and separate from sinners.
" The disciple who perfectly understands the rules, and
sees the example of his master, will think it his business to
tread exactly in his steps, to do and suffer upon like occa-
sions as his master did : and so he will be like his master."
W«ITBY.
Verse 41. And why beholdest thou the mote] See this ex-
plained on Matt. vii. 3 — 5.
Verse 43. Corrupt fruit] Kccgirot c-xirgov, literally, rotten
fruit: but here it means, such fruit as is unfit for use. See
on Matt. vii. 17—20.
Verse 45. A good man] See on Matt. xii. 35.
Verse 46. Lord, Lord] God judges of the heart, not by
words, but by works. A good servant never disputes, speaks
little, and always follows his work. Such a servant a real
Christian is : such is a faithful minister, always intent either
on the work of his own salvation, or that of his neighbour ;
speaking more to God than to men ; and to these as in the
presence of God. The tongue is fitly compared by one to
a pump, which empties the heart, but neither fills nor cleanses
it. The love of God is a hidden spring, which supplies the
Christ preaches
47
ST. LUKE.
to the multitudes.
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Whosoever cometh to me, and
heareth my sayings, and doeth them, I
will show you to whom he is like :
48 He is like a man which built a house, and
digged deep, and laid the foundation on a
rock : and when the flood arose, the stream
beat vehemently upon that house, and could
* Matt. 7. 24. Job 27. 8.
heart continually, and never permits it to be dry or unfruitful.
Quesnel.
Verse 47. I will show you] Y3-oJV<|««, / will show you plainly.
I will enable you fully to comprehend my meaning on this sub-
ject by the following parable. See this word explained Matt,
iii. 7.
Verse 48. He is like a man, <^c] See on Matt. 7. 24 — 27.
Verse 49. The ruin of that house was great] On this pas-
sage, Father Quesnel, who was a most rigid predestinarian,
makes the following judicious remark. " It is neither by the
speculations of astrologers, nor by the Calvinian assurance ofll
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An. Olymp.
CCI. 3.
not shake it: for it was founded upon
a rock.
49 But he that heareth and doeth not,
is like a man, that, without a foundation, built a
house upon the earth ; against which the stream
did beat vehemently, and immediately it fell : and
the ruin of that house was great.
Ecclus. 40. 13. Heb.10. 26. James 1. 23.
predestination, that we can discover what will be our portion
for ever : but it is by the examination of our heart, and the
consideration of our life, that we may in some measure prog-
nosticate our eternal state. Without a holy heart and a holy
life, all is ruinous in the hour of temptation, and in the day of
wrath." To this may be added, He that believeth on the Son
of God, hath the witness in himself : 1 John v. 10.
The subjects of this chapter have been so amply explained
and enforced in the parallel places in Matthew, to which the
Reader has been already referred, that there appears to be
no necessity to make any additional observations.
CHAPTER VII.
Christ heals the servant of a centurion, who is commended for his faith, 1 — 10. Raises a widow's son to life at Nain,
11 — 17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, 18 —
23. Chrisfs character of John, 24 — 30. The obstinate blindness and capriciousness of the Jews, 31 — 35. A
Pharisee invites him to his house, where a woman anoints his head with oil; and washes his feet zoith her tears, 36 — 38.
The Pharisee is offended, 39. Our Lord reproves him by a parable, and vindicates the woman, 40 — 46 ; and pronoun-
ces her sins forgiven, 47 — 50.
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An. Olymp.
CCI. 3.
OW when he had ended all his
sayings in the audience of the
JL ^ sayings in
people, a he entered into Capernaum
2 And b a certain centurion's servant, who was
dear unto him, was sick, and ready to die.
3 And when he heard of Jesus, he sent unto
* Matt. 8. 5. John 4. 46—51. b 2 Kings 5. 1.
NOTES ON CHAP VII.
Verse 2. A certain centurion's servant] See this miracle ex-
plained on Matt. viii. 3—13.
Verse 3. Elders of the Jews] These were either magistrates
in the place, or the elders of the synagogue, which the centu-
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An. Olymp.
CCI. 3.
him the elders of the Jews, beseeching
him c that he would come and heal his
servant.
4 And when they came to Jesus, they besought
him instantly, saying, a That he was worthy for
whom he should do this :
c Mark 5. 23.-
-d Rev. 3. 4.
rion had built, ver. 5. He sent these, probably because he
was afraid to come to Christ himself, not being a Jew, either
by nation or religion. In the parallel place in Matthew, he
is represented as coming to Christ himself; but it is a usual
form of speech in all nations, to attribute the act to a person,
which is done, not by himself, but by his authority.
Cure of the centurion's servant CHAP
a. m. 4031. 5 For he loveth our nation, and he
A. D. 27.
An. oiymp. hath built us a synagogue.
'— 6 Then Jesus went with them. And
when he was now not far from the house, the
centurion sent friends to him, saying unto him,
Lord, trouble not thyself: for I am not worthy
that thou shouldest enter under my roof:
7 Wherefore neither thought I myself worthy
to come unto thee: but say in a word, and my
servant shall be healed.
8 For I also am a man set under authority,
having under me soldiers, and I say unto a one,
Go, and he goeth ; and to another, Come, and
he cometh; and to my servant, Do this, and he
doeth it.
9 When Jesus heard these things, he marvel-
led at him, and turned him about, and said un-
to the people that followed him, I say unto
you, I have not found so great faith, no, not in
Israel.
a Gr. this man.
Verse 5. He loveth our nation] He is a warm friend to the Jews;
and has given a full proof of his affection to them, in building
them a synagogue. This he had done at his own proper charges;
having no doubt employed his own men in the work.
Verse 10. Found the servant whole] This cure was the ef-
fect of the faith, prayer, and humility of the centurion ;
through which the almighty energy of Jesus Christ was
conveyed to the sick man. But these very graces in the cen-
turion were the products of grace. It is God himself, who
by the gifts of his mercy disposes the soul to receive its
cure ; and nothing can contribute to the reception of his
grace, but what is the fruit of grace itself. The apostle says,
The grace of God that bringeth salvation hath appeared unto all
men, Tit. ii. 11. It should therefore be our concern, not to re-
sist the operations of this grace : for though we cannot endue
ourselves with any gracious disposition, yet we can quench the
Spirit, by whose agency these are produced in the soul. The
centurion had not received the grace of God in vain.
Verse 11. Nain] A small city of Galilee, in the tribe of
Issacbar. According to Eusebius, it was two miles from
Mount Tabor, southward ; and near to Endor.
Verse 12. Carried out] The Jews always buried their
dead without the city, except those of the family of David.
No burying-places should be tolerated within cities or towns ;
much less in or about churches and chapels. This custom is
excessively injurious to the inhabitants ; and especially to those
VII.
The widow's son raised from the dead.
10 And they that were sent, returning \%4™'
to the house, found the servant whole A?;3^p-
that had been sick.
1 1 IT And it came to pass the day after, that
he went into a city called Nain ; and many
of his disciples went with him, and much
people.
12 Now when he came nigh to the gate of
the city, behold, there was a dead man car-
ried out, the only sou of his mother, and she
was a widow : and much people of the city was
with her.
13 And when the Lord saw her, he had com-
passion on her, and said unto her, Weep not.
14 And he came and touched the bbier: and
they that bare him stood still. And he said,
Young man, 1 say unto thee, c Arise.
15 And he that was dead sat up, and be-
gan to speak. And he delivered him to his
mother.
k Or, coffin. ' Ch. 8. 54. John 11. 43. Acts 9. 40. Rom. 4. 17.
who frequent public worship in such chapels and churches.
God, decency, and health, forbid this shocking abomination.
On the impropriety of burying in towns, churches, and
chapels, take the following testimonies : Extra urbem soliti
sunt alii morluos sepelire : Nos Christiani, eos non in urbes so-
lum, sed et in temfla recepimus, quo fit ut multi fostore nimist
fere exanimentur. — Schoetgen. " Others were accustomed to
bury their dead without the city : We Christians, not only
bury them within our cities, but receive them even into our
churches! hence many nearly lose their lives through the nox-
ious effluvia.'' " Both the Jews and other people, had their
burying places without the city : — Et certe ita postulat ratio
publico; sanitatis, qua multum Iwdi solet aura sepulchrorum : —
and this the health of the public requires, which is greatly-
injured by the effluvia from graves." — Rosenmuller. From
long observation I can attest, that churches and chapels situ-
ated in grave-yards, and those especially, within whose walls
the dead are interred, are perfectly unwholesome : and many,
by attending such places, are shortening their passage to the
house appointed for the living. What increases the iniquity
of this abominable and deadly work, is, that the burying-
grounds attached to many churches and chapels, are made a
source of private gain. The whole of this preposterous con-
duct, is as indecorous and unhealthy, as it is profane. Every
man should know, that the gas which is disengaged from pu-
trid flesh, and particularly from a human body, is not onlv
3 H
John sends two of his disciples to Christ. ST. LUKE
1 6 a And there came a fear on all :
and thej glorified God, saying, b That
prophet is risen up among us;
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a great
and, c That God hath visited his people
17 And this rumour of him went forth through-
out all Judea, and throughout all the region round
about.
1 8 H d And the disciples of John showed him
of all these things.
19 And John calling unto him two of his disci-
ples, sent them to Jesus, saying, Art thou he that
should come ? or look we for another ?
20 When the men were come unto him, they
said, John Baptist hath sent us unto thee, saying,
Art thou he that should come ? or look we for
another ?
21 And in the same hour he cured many of
their infirmities and plagues, and of evil spi-
rits; and unto many that were blind he gave
sight.
» Ch. 1. 65..
-b Ch. 24. 19. John 4. 19. & 6. 14. & 9. 17. ° Ch. I. 68.
unfriendly to, but destructive of, animal life. Superstition
first introduced a practice, which self-interest and covetous-
ness continue to maintain.
For a general improvement of all the circumstances of this
miracle, see the end of the chapter.
Verse 16. God hath visited his people.] Several MSS. and
Versions add m «,y«£«v, for good. Sometimes God visited his
people in the way of judgment, to consume them in their
transgressions : but it was now plain, that he had visited them
in the most tender compassion and mercy. This seems to
have been added by some ancient copyist, by way of ex-
planation.
Verse 18. The disciples of John showed him, &c] It is very
likely, that John's disciples attended the ministry of our
Lord at particular times : and this, we may suppose, was a
common case among the disciples of different Jewish teach-
ers. Though bigotry existed in its most formidable shape be-
tween the Jews and Samaritans, yet we do not find that it had
any place between Jews and Jews, though they were of dif-
ferent sects, and attached to different teachers.
Verse 19. Art thou he that should come?] That is, to save.
Art thou the promised Messiah ? See on Matt. xi. 3.
Some have thought that this character of our Lord, « eg%o-
wui, he who cometh, refers to the prophecy of Jacob, Gen.
dix. 10. where he is called rvrs? Shiloh. which Grolius and
Christ's character of John.
22 e Then Jesus answering said unto
them, Go your way, and tell John
what things ye have seen and heard ;
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f how that the blind see, the lame walk, the lepers
are cleansed, the deaf hear, the dead are raised,
g to the poor the Gospel is preached.
23 And blessed is he, whosoever shall not be
offended in me.
24 IT h And when the messengers of John
were departed, he began to speak unto the
people concerning John, What went ye out into
the wilderness for to see ? A reed shaken with
the wind ?
25 But what went ye out for to see? A man
clothed in soft raiment ? Behold, they which are
gorgeously apparelled, and live delicately, are in
kings' courts.
26 But what went ye out for to see? A pro-
phet ? Yea, 1 say unto you, and much more than
a prophet.
d Matt. 11. 2. e Matt. 11. 5. f Isai. 35. 5-
:C'b. 4. 18. h Matt. 11.7.
others derive from vhw shalach, he sent : hence, as the time
of the fulfilment of the prophecy drew nigh, he was termed,
he who cometh, i. e. he who is just now ready to make his ap-
pearance in Judea. In Zach. ix. 9. a similar phrase is used,
Behold, thy King cometh unto thee — having salvation. This
is meant of the Messiah only ; therefore I think the words
to save, are necessarily implied.
Verse 21. Infirmities and plagues] The following judicious
note from Bp. Pearce, is worthy of deep attention : " Luke
mentions here votoi, fict?iyes, leprosias, and ■zrvevpaTcc, Trevvex,
i. e. diseases or ill habits of body, sores or lamenesses, and
evil spirits : from whence we may conclude, that evil spirits
are reckoned by him, (who speaks of distempers with more
accuracy than the other evangelists) as things different
from any disorders of the body, included in the two former
words."
Unto many that were blind he gave sight.] Rather, he kindly
gave sight — txet^tcttra ro fiXt-srii* ; or, he graciously gave sight.
This is the proper meaning of the original words. In all his
miracles, Jesus showed the tenderest mercy and kindness : not
only the cure, but the manner in which he performed it, en-
deared him to those who were objects of his compassionate
regards.
Verses 22 — 28. See these verses explained at large, oe
Matt. xi. 4—15.
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injr
to '
Christ's character of John. CHAP. VII.
27 This is he, of whom it is written,
a Behold, I send my messenger before
thy face, which shall prepare thy way
before thee.
28 For I say unto you, Among those that are
bora of women, there is not a greater prophet
than John the Baptist : but he that is least in the
kingdom of God is greater than he.
29 And all the people that heard him, and the
publicans, justified God, b being baptized with the
baptism of John.
30 But the Pharisees and lawyers c rejected d the
counsel of God e against themselves, being not
baptized of him.
31 IT And the Lord said, f Whereunto then shall
I liken the men of this generation ? and to what
are they like ?
32 They are like unto children sitting in the
market-place, and calling one to another, and
a Mai. 3. I.
-i> Matt. 3. 5. Ch. 3 12.—
e Or, within themselves.-
c Or, frustrated.-
-f Matt. 11. 16.
-d Acts 20. 27.
Verse 29. Justified God] Or, declared God to be just —
sS'ixaiatrxv -rov ©eov. The sense is this : John preached, that
the divine wrath was coming upon the Jews, from which they
might flee by repentance, chap. iii.-7. The Jews, therefore,
who were baptized by him, with the baptism of repentance,
did thereby acknowledge, that it is but justice in God to pu-
nish them for their wickedness, unless they repented, and
were baptized in token of it. Bp. Pearce proves, that this
is the sense in which the word huMta is used here and in Psal.
i. 3. compared with Job xxxii. 2. and by this evangelist again
in chap. x. 29. and xvi. 15.
Verse 30. Rejected the counsel of God] Or, frustrated the
rmll of God — t;jv (SovXnv rov ®itv vj§vcy)Tm. Kypke says the
verb ccbereiv has two meanings : 1. to disbelieve; 2. to despise
or disobey : and that both senses may be properly conjoined
here. The will of God was, that all the inhabitants of Judea
should repent at the preaching of John, be baptized, and be-
lieve in Christ Jesus. Now as they did not repent, Sic. at
John's preaching, so they did not believe his testimony con
cerning Christ : thus the will, gracious counsel, or design of
God, relative to their salvation, was annulled or frustrated.
They disbelieved his promises, despised the Messiah, and dis-
obeyed his precepts.
Verse 31. And the Lord said] Almost every MS. of au-
thority and importance, with most of the Versions, omit these
words. As the Evangelisiaria (the books which contained
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The capriciousness of the Jews.
saying, We have piped unto you, and
ye have not danced ; we have mourn-
ed to you, and ye have not wept.
33 For g John the Baptist came neither eating
bread nor drinking wine ; and ye say, He hath a
devil.
34 The Son of man is come eatino* and drink-
ye say, Behold a gluttonous man, and
friend of publicans and
sin-
and
a winebibber, a
ners !
35 h But wisdom is justified of all her chil-
dren.
36 H ' And one of the Pharisees desired him
that he would eat with him. And he went into
the Pharisee's house, and sat down to meat.
37 And behold, a woman in the city, which was
a sinner, when she knew that Jesus sat at meat in
the Pharisee's house, brought an alabaster box of
ointment,
e Matt. 3. 4. Mark 1. 6. Ch. 1. 15. h Matt. 11. 19..
Mark 14. 3. John 11. 2.
Matt. 26. 6.
those portions of the Gospels which were read in the church-
es) began at this verse, the words were probably at first used
by them, to introduce the following parable. There is the
fullest proof, that they never made a part of Luke's text.
Every critic rejects them. Bengel and Griesbach leave them
out of the text.'
Verse 32. They are like unto children] See on Matt. xi.
16 — 19 It is probable that our Lord alludes here to some
play or game among the Jewish children, no account of which
is now on record.
Verse 35. Wisdom is justified, &c] Probably the children
of wisdom is a mere Hebraism here for the products or fruits of
wisdom; hence the Vatican MS. one other, and some Versions,
have t^ym, works, instead of riKvat, sons, in the parallel
place, Matt. xi. 19. True wisdom shows itself by its works ;
folly is never found in the wise man's way, no mora than wis-
dom is in the path of a fool. Theophylacf s note on this place
should not be overlooked. E£ix.xta6>i, tovt' e<rnv eri^n, Wisdom
is justified, that is, is honoured by all her children.
Verse 36. One of the Pharisees] Called Simon, ver. 40.
This account is considered by many critics and commentators
to be the same with that in Matt. xxvi. 6, &c. Mark xiv. 3.
and John xii. 3. This subject is considered pretty much at
large in the notes on Matt. xxvi. 6, &c. to which the Reader
is requested to refer.
Verse 37. A woman — which was a sinner] Many suppose
3h 2
A woman anoints our Lord ; at
\Mninix- 33 And stood at his feet behind him
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Accily3mp' weeping, and began to wash his feet
■ with tears, and did wipe them with the
hairs of her head, and kissed his feet, and anointed
them with the ointment.
39 Now when the Pharisee which had bidden
him saw it, he spake within himself, saying,
a This man, if he were a prophet, would have
known who and what manner of woman this is
* Ch. 15. 2.
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ST. LUKE. which a Pharisee is offended.
that toucheth him : for she is a sin-
ner.
40 And Jesus answering said unto
him, Simon, I have somewhat to say unto thee.
And he saith, Master, say on.
41 There was a certain creditor which had two
debtors : the one owed five hundred b pence, and
the other fifty.
42 And when they had nothing to pay, he
b See Matt. 18. 28.
that this woman had been a notorious public prostitute ; — but this
is taking the subject by the very worst handle. My own
opinion is that she had been a mere heathen who dwelt in this
city, (probably Capernaum) who, through the ministry of
Christ, had been before this converted to God, and came now
to give this public testimony of her gratitude to her gracious
deliverer from the darkness and guilt of sin. I am inclined to
think that the original word ctpxgTvXos, is used for heathen or
Gentile in several places of the Sacred Writings. I am fully
persuaded that this is its meaning in Matt. ix. 10, 11; 13. xi. 19.
and xxvi. 45. The Son of man is betrayed into the hands of
sinners, i. e. is delivered into the hands of the heathens, viz. the
Romans, who alone could put him to death. See Mark ii. 15,
16, and 17. xiv. 41. I think also it has this meaning in Luke
vi. 32, 33, 34. xv. 1, 2, 7, 10. xix. 7. John ix. 31. I think
no other sense can be justly assigned to it in Gal. ii. 15. We
who are Jews by nature, and not sinners- of the Gentiles. We
Jews who have had the benefit of a divine revelation, know
that a man is not justified by the works of the law, but by the
faith of Christ, (ver. 16.) which other nations, who were
heathens, not having a divine revelation, could not know. It
is, I think, likely that the grand subject of the self-righteous
Pharisee's complaint was her being a heathen. As those who
were touched by such, contracted a legal defilement, he could
not believe that Christ was a conscientious observer of the law,
seeing he permitted her to touch him, knowing who she was ; or
if he did not know that she was a heathen, it was a proof that he
was no prophet, ver. 39. and consequently had not the dis-
cernment of spirits which prophets were supposed to possess.
As the Jews had a law which forbad all iniquity, and they who
embraced it being, according to its requisitions and their pro-
fession, saints ; and as the Gentiles had no law to restrain evil,
nor made any profession of holiness, the term a.y.%grax»t, or
sinners, was first with peculiar propriety applied to them, and
afterward to all others who, though they professed to be under
the law, yet lived as Gentiles without the law. Many suppose
this person to be the same as Mary Magdalene, but of this
there is no solid proof.
Brought an. alabaster box} See on Mark xiv. 3.
Verse 38. Stood at his feet behind him] In taking their
meals, the Eastern people reclined on one side, the loins and
knees being bent to make the more room ; the feet of each
person were turned outwards behind him. This is the mean-
ing of standing behind at his feet.
Began to wash his feet with tears] Hf|«ra /3££#£<v — ren $a.-
xgvc-i, she began to water his feet — to let a shower of tears fall
on them. As the Jews wore nothing like our shoes, (theirs
being a mere sole, bound about the foot and ancle with thongs)
their feet being so much exposed had frequent need of wash-
ing, and this they ordinarily did before taking their meals.
Kissed his feet] With affectionate tenderness, x.*TtQiXti, or
kissed them again and again. See on Matt. xxvi. 49.
The kiss was used in ancient times as the emblem of love,
religious reverence, subjection, and supplication. It has the
meaning of supplication, in the way of adoration, accom-
panied with subjection, in 1 Kings xix. 18. whose mouths have
not kissed Baal, and in Job xxxi. 27. my mouth hath not kissed
my hand ; I have paid no sort of adoration to false gods ; and
inPsal. ii. 12. kiss the son, lest he be angry, — close in with, em-
brace affectionately the offers of mercy made unto you through
Christ Jesus, lest he (the Lord) be angry with you, and ye perish;
which commandment this woman seems to have obeyed, both
in the literal and spiritual sense. Kissing the feet was prac-
tised also among the heathens, to express subjection of spirit,
and earnest supplication. See a long example in Raphelius
produced from Polybius, concerning the Carthagenian ambas-
sadors, when supplicating the Romans for peace. With an hum-
ble and abject mind, 7rto-evTes tm rift y»?v, they fell down on the
earth, revs 5r*J«s xxriztpiMioi ru o-vvefyica, and kissed the feet of
the council. See also several examples in Kypke. Kissing
the feet is a farther proof that this person bad been educated
a heathen.
Verse 41. A certain creditor, &c] It is plain that in this
parable onr Lord means by the creditor, God, and by the two
debtors, Simon and the woman who was present. Simon, who
had the light of the law, and who, in consequence of his pro-
fession as a Pharisee, was obliged to abstain from outward
iniquity, might be considered as the debtor who owed only
4
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Our Lord's parable on the
frankly forgave them both. Tell me
therefore, which of them will love him
most ?
43 Simon answered and said, I suppose that he
to whom he forgave most. And he said unto him,
Thou hast rightl y judged.
44 And he turned to the woman, and said
unto Simon, Seest thou this woman ? I entered
into thine house, thou gavest me no water for
my feet: but she hath washed my feet with
tears, and wiped them with the hairs of her
head.
45 Thou gavest me no kiss: but this woman,
since the time I came in, hath not ceased to kiss
my feet.
a Ps. 23. 5.-
-b 1 Tim. 1. 14.
-« Matt. 9. 2. Mark 2. 5. d Matt. 9. 3.
fifty pence, or denarii. TJie woman, whom I have supposed to
be a heathen, not having these advantages, having no rule to
regulate her actions, and no curb on her evil propensities, may
be considered as the debtor who owed five hundred pence, or
denarii. And when both were compared, Simon's debt to God
might be considered, in reference to hers, as fifty to five hun-
dred. However, we find, notwithstanding this great disparity,
both were insolvent. Simon, the religious Pharisee, could no
More pay his fifty to God than this poor heathen her five hun-
dred; and if both be not freely forgiven by the divine mercy,
both must finally perish. Having nothing to pay, he kindly
forgave them both. Some think that this very Simon was no
inconsiderable debtor to our Lord, as having been mercifully
cleansed from a leprosy ; for he is supposed to be the same as
Simon the leper. See the note on Matt. xxvi. 6.
Verse 42. Which of them will love him ?nost?] Which is
under the greater obligation, and should love him most ?
Verse 43. He to whom he forgave most.'] By this acknow-
ledgment he was, unknowingly to himself, prepared to re-
ceive our Lord's reproof.
Verse 44. Thou gavest me no water] In this respect Simon
was sadly deficient in civil respect, whether this proceeded
from forgetfulness or contempt. The custom of giving water to
wash the guest's feet was very ancient. See instances in Gen.
xviii. 4. xxiv. 32. Judges xix 21. 1 Sam. xxv. 41. In Hin-
doostan it is the custom, that when a superior enters the house
of an inferior, the latter washes his feet, and gives him water
to rinse his mouth before he eats. See Ayeen Akbery, vol.
iii. p. 226.
Verse 45. Since the time I came in] Rather, since the time
she came in, aft m ttr*iX6iv, not ei<rr,h8ov, 1 came in, for it is
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CHAP. VII. occasion, and its application,,
46 a My head with oil thou didst not
anoint: but this woman hath anointed
my feet with ointment.
47 b Wherefore, I say unto thee, Her sins,
which are many, are forgiven ; for she loved
much: but to whom little is forgiven, the sam,e
loveth little.
48 And he said unto her, c Thy sins are for-
given.
49 And they that sat at meat with him began to
say within themselves, d Who is this that forgiveth
sins also ?
50 And he said to the woman, e Thy faith hath
saved thee: go in peace.
Mark 2. 7.-
-e Matt. 9. 22. Mark 5. 34. & 10. 52. Ch. 8. 48. & 18. 42.
clear from ver. 37. that the woman came in after Christ, having
heard that he was sitting at meat in the Pharisee's house.
The reading which I have adopted is supported by several
MSS. and Versions.
Verse 46. My head with oil thou didst not anoint] Anoint-
ing the head with oil was as common among the Jews as wash-
ing the face with water is among us. See Ruth iii. 3.
2 Sam. xii. 20. xiv. 2. 2 King? iv. 2. and Psal. xxiii. 5.
where the author alludes to the Jewish manner of receiving
and entertaining a guest. Thou preparest a table for me ;
anointest my head with oil ; givest me an overflowing cup. See
Matt. v. 17.
Verse 47. For she loved much] Or, therefore she loved
much. It appears to have been a consciousness of God's for-
giving love that brought her at this time to the Pharisee's
house. In the common translation her forgiveness is repre-
sented to be the consequence of her loving much, which is
causing the tree to produce the root, and not the root the tree.
I have considered on here as having the sense of JW/, there-
fore; because, to make this sentence suit with the foregoing
parable, ver. 42, 43. and with what immediately follows here,
but he to whom little is forgive?i loveth little, we must suppose
her love was the effect of her being pardoned, not the cause of it.
On seems to have the sense of therefore in Matt. xiii. 13. John
viii. 44. 1 Cor. x. 17. and in the Septuagint, in Deut. xxxiii. 52.
Isai. xlix. 19. Hos. ix. 15. and Eccles. v. 6. Both these par-
ticles are often interchanged in the New Testament.
Loved much — loveth little] That is, A man's love to God
will be in proportion to the obligations he feels himself undec
to the bounty of his Maker.
Verse 48. Thy sins are forgiven.] He gave her the fullesl
Reflections on the resurrection
ST. LUKE.
of the widow's son.
assurance of what he had said hefore to Simon, (ver. 47.) thy
sins are forgiven. While the Pharisee murmured, the poor
penitent rejoiced.
Verse 50. Thy faith hath saved thee] Thy faith hath been the
instrument of receiving the salvation which is promised to those
who repent. Go in peace. Though peace of conscience be the
inseparable consequence of the pardon of sin, yet here it seems
to be used as a valediction or farewell : as if he had said, May
goodness and mercy continue to follow thee ! In this sense it
is certainly used Judg. xviii. 6. 1 Sam. i. 17. xx. 42. xxix. 7.
2 Sam. xv. 9. Jam. ii. 16.
The affecting account of raising the widow's son to life,
ver. ii — 17. is capable of farther improvement.
In this resurrection of the widow's son four things are highly
worthy of notice : 1. The meeting. 2. What Christ did -to
raise the dead man. 3. What the man did when raised to life :
and 4. The effect produced on the minds of the people.
I. The MEETING.
1. It was uncommon: it was a meeting of life and death, of
consolation and distress. On the one part Jesus, accompanied
by his disciples, and an innumerable crowd of people, ad-
vance towards the gate of the city of Nain : on the other
part a funeral solemnity proceeds out of the gate, — a person
of distinction, as we may imagine, from the number of the
people who accompanied the corpse, is carried out to be bu-
ried. Wherever Jesus goes, he meets death or misery; and
wherever he comes, he dispenses life and salvation.
2. It was instructive. A young man was carried to the grave
— an only son — cut off in the flower of his age from the plea-
sures, honours, profits, and expectations of life ; a multitude
of relatives, friends, and neighbours, in tears, affliction, and
distress, accompanied the corpse. Behold the present life in
its true point of light. How deceitful is the world ! to hide its
vanity and wretchedness, funeral pomp takes the place of the
decorations of life and health; and pride, which carries
the person through life, cleaves to the putrid carcass in the
ridiculous adornments of palls, scarfs, cloaks, and feathers !
Sin has complete triumph, when pride is one of the principal
bearers to the tomb.
And shall not the living lay these things to heart ? Remem-
ber, ye that are young, the young die oftener than the old : and
it is because so many of the former die, that there are so few
of the latter to die.
3. It was an affecting meeting. The mother of this young
man followed the corpse of her son ; her distress was ex-
treme. She had already lost her husband, and in losing her
only son she loses all that could be reckoned dear to her in
the world. She lost her support, her glory, and the name
of her family from among the tribes of her people. Jesus
sees her in this state of affliction, and was moved with
compassion towards her. This God of goodness cannot see
the wretched without commiserating their state, and providing
for their salvation.
4. It was a happy meeting. Jesus approaches this dis-
tressed widow, and says, weep not. But who, with propriety,
can give such advice in a case like this? Only that God who
can dry up the fountain of grief, and remove the cause of
distress. Weep for thy sin, weep for thy relatives, weep
after Christ, and God will infallibly comfort thee.
II. What Christ did to raise this dead man.
1. He came up. ver. 14. When the blessed God is about
to save a soul from spiritual death, he comes up to the heart
by the light of his Spirit, by the preaching of his word, and
by a thousand other methods, which all prove that his name
is mercy, and his nature love.
2. He touched the bier. God often stretches out his hand
against the matter or occasion of sin, renders that public
that was before hidden, lays afflictions upon the body ;
by some evil disease effaces that beauty, or impairs that
strength, which were the occasions of sin ; disconcerts the
schemes, and blasts the property of the worldly man. These
were carrying him down to the chambers of death, and the
merciful God is thus delivering him out of the hands of his
murderers.
3. He commanded — Young man ! I say unto thee, arise. Sin-
ners ! you have been dead in trespasses and sins too long :
now hear the voice of the Son of God. Young people!
to you in particular is this commandment addressed. Delay
not a moment : it will be more easy for you to return to God
now than at any future time. And perhaps the present call
may never be repeated. The sooner you hear the voice of
God, the sooner you shall be happy.
III. What the man did when raised to life.
1. He sat up, ver. 15. When the quickening voice of God
reaches the heart of a sinner, his first business is to lift up his
head to contemplate the awful state in which he is found, and
the horrible pit over which he hangs, and look about for a de-
liverer from the hell that is moved from beneath to meet him
at his coming.
2. He began to speak. Prayer to God for the salvation he
needs is indispensably requisite to every awakened sinner.
Let him speak in prayer and praise : prayer for present salva-
tion, and praise because he is still out of hell. Let him also
declare the power and goodness of God which have thus
rescued him from the bitter pains of an eternal death.
3. He walked. He (Christ) presented him to his mother.
Those who were carrying the corpse having heard the voice of
the young man, immediately laid down the bier, and the young
man stepping directly on the ground, Jesus took him by the
hand and conducted him to his mother. What a change from
the deepest affliction to this highest ecstasy of joy must have
now taken place in the widow's heart ! Happy moment ! When
the quickening power of Christ restores a prodigal son to a
disconsolate parent, and a member to Christ's mystical body,
the church militant.
IV. The effect produced on the minds of the people.
1. Fear seized them, ver. 16. A religious reverence pene-
trated their hearts, while witnessing the effects of the sovereign
Christ preaches in the villages, &rc.
power of Christ. Thus should we contemplate the wonders
of God's grace in the conviction and conversion of sinners.
2. They glorified God. They plainly saw that he had now
visited his people : the miracle proclaimed his presence, and
that a great prophet was risen among them, and they expect to
be speedily instructed in all righteousness. 1 he conversion of
a sinner to God should be matter of public joy to all that fear
his name ; and should be considered as a full proof that the
God of our fathers is still among their children. See ver. 16.
CHAP. VIII.
and women minister to him.
3. They published abroad the account. The work of the
grace of God should be made known to all : the Gospel should
be preached in every place ; and the miracle-working power
of Christ every where recommended to notice. If those who
are raised from the death of sin were more zealous in discours-
ing of, walking in, and recommending the Gospel of the grace
of God, the kingdom of Christ would soon have a more ex-
tensive spread ; and the souls thus employed would be inces-
santly watered from on high.
CHAPTER VIII.
Jesus preaches through every city and village, I. Women minister to him, 2, 3. Instructs the multitudes by the
parable of the sower, 4 — 8. Explains it at large to his disciples, 9 — 15. Directions how to improve by hearing
the Gospel, 16 — 18. His mother and brethren seek him, 19 — 21. He and his disciples go upon the lake, and
are taken in a storm, 22 — 25. They arrive among the Gadarenes, 26, zvhere he cures a demoniac, 27 — 39. He
returns from the Gadarenes, and is requested by Jairus to heal his daughter, 40 — 42. On the way he cures a
diseased women, 43 — 48. Receives information that the daughter of Jairus is dead, 49. Exhorts the father to
believe ; arrives at the house, and raises the dead child to life, 50 — 56.
2 And "certain women which had
been healed of evil spirits and infirmities,
VSSS' A ND it came to pass afterward, that
Acc€j'y3ip' f\ he went throughout every city
' and village, preaching and showing the
glad tidings of the kingdom of God : and the twelve
were with him.
a Matt. 27. 55, 56.
NOTES ON CHAP. VIII.
Verse 1. Throughout every city and village'] That is, of Ga-
lilee.
Verse 2. Out of whom went seven devils] Who had been pos-
sessed in a most extraordinary manner, probably a case of in-
veterate lunacy, brought on by the influence of evil spirits.
The number seven may here express the superlative degree.
Mary Magdalene is commonly thought to have been a pros-
titute before she came to the knowledge of Christ, and then
to have been a remarkable penitent. So historians and painters
represent her : but neither from this passage, nor from any
other of the New Testament, can such a supposition be le-
gitimately drawn. She is here represented as one who had
been possessed with seven demons ; and as one among other
women who had been healed by Christ of evil, (or wicked)
spirits and infirmities. As well might Joanna and Susanna,
mentioned ver. 3. come in for a share of the censure as this
Mary Magdalene ; for they seem to have been dispossessed
likewise by Jesus, according to St. Luke's account of them.
They had all had infirmities, of what sort it is not said, and
those infirmities were occasioned by evil spirits within them :
and Jesus had healed them all : but Mary Magdalene, by her
behaviour, and constant attendance on Jesus in his life-time,
Mary called Magdalene, b out of whom
went seven devils,
3 And Joanna the wife of Chuza,
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" Mark 16. 9.
at his crucifixion, and at his grave, seems to have exceeded all
the other women in duty and respect to bis person. Bishop
Pearce.
There is a marvellous propensity in commentators to make
some of the women mentioned in the Sacred Writings appear
as women of ill-fame; therefore Rahab must be a harlot: and
Mary Magdalene a prostitute : and }ret nothing of the kind
can be proved either in the former or in the latter case ; nor
in that mentioned chap. vii. 3G, &c. where see the notes.
Poor Mary Magdalene is made the patronness of penitent pros-
titutes, both by Papists and Protestants ; and to the scandal of
her name, and the reproach of the Gospel, houses fitted up for
the reception of such are termed Magdalene hospitals! and
the persons themselves Magdalenes! There is not only no
proof that this person was such as commentators represent her,
but there is the strongest presumptive proof against it : for if
she had ever been such, it would have been contrary to every
rule of prudence, and every dictate of wisdom, for Christ and
his apostles to. have permitted such a person to associate with
them, however fully she might have been converted to God,
and however exemplary her life, at that time, might have been.
As the world who had seen her conduct, and knew her cha-
racter (had she been such as is insinuated) could not see the
The parable of the
steward,
and Susanna,
ST. LUKE.
and many
sower and his seed.
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their substance.
4 H a And when much people were gathered to-
gether, and were come to him out of every city, he
spake by a parable :
5 A sower went out to sow his seed ; and as
he sowed, some fell by the way-side ; and it
was trodden down, and the fowls of the air de-
voured it.
6 And some fell upon a rock : and as soon as it
was sprung up it withered away, because it lacked
moisture.
7 And some fell among thorns ; and the thorns
sprang up with it, arid choked it.
8 And the other fell on good ground, and sprang
up, and bare fruit an hundred fold. And when he
had said these things, he cried, He that hath ears
to hear, let him.
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a Matt. 13. 2. Mark. 4. 1. b Matt. 13. 10. Mark 4. 10.
inward change, and as they sought to overwhelm Christ and
his disciples with obloquy and reproach on every occasion,
they would certainly have availed themselves of so favourable
an opportunity to subject the character and ministry of Christ
to the blackest censure, had he permitted even a converted
prostitute to minister to him and his disciples. They were
ready enough to say that he was the friend of publicans and
sinners, because he conversed with them in order to instruct
and save their souls ; but they could never say he was a friend
of prostitutes, because it does not appear that such persons
ever came to Christ ; or that he in the way of his ministry
ever went to them. I conclude therefore that the common
opinion is a vile slander on the character of one of the test
women mentioned in the Gospel of God ; and a reproach cast
on tlie character and conduct of Christ and his disciples.
From the whole account of Mary Magdalene, it is highly pro-
bable that she was a person of great respectability in that place :
such a person as the wife of Chuza, Herod's steward, could
associate with : and a person on whose conduct or character
the calumniating Jews could cast no aspersions.
Verse 3. Herod's steward] Though the original word tTvi-
rpo7ro<; signifies sometimes the inspector or overseer of a province,
and sometimes a tutor of children, yet here it seems to signify
the overseer of Herod's domestic affairs : the steward of his
household. Steward of the household, was an office in the king's
palace by s. 24. of Hen. VIII. The person is now entitled
lord steward of the king' s household, and the office is, I believe,
9 H b And his disciples asked him, say-
ing, What might this parable be ?
10 And he said, Unto you it is given
to know the mysteries of the kingdom of God :
but to others in parables ; c that seeing they
might not see, and hearing they might not under-
stand.
1 1 IT d Now the parable is this : The seed is the
word of God.
12 Those by the way-side are they that hear;
then cometh the devil, and taketh away the word
out of their hearts, lest they should believe and be
saved.
13 They on the rock are they, which, when they
hear, receive the word with joy; and these have
no root, which for a while believe, and in time of
temptation fall away.
14 And that which fell among thorns are they
which, when they have heard, go forth, and
« Isai. 6. 9. Mark 4. 12.-
-d Matt. 13. 18. Mark 4. 14.
more honourable and of more importance than when it was
first created. Junius derives the word from the Islandic sti-
vardur, which is compounded of -Stia, work, and buDltr, a
keeper or overseer: hence our words, warder, warden, ward,
guard, guardian, 4*c. The Greek word in Hebrew letters is
frequent in the Rabbinical writings, DTSVl^Sjt, and signifies
among them the deputy ruler of a province. See on chap,
xvi. 1. In the Islandic version, it is foc^iOltantianil^.
Unto him] Instead of avra, to him, meaning Christ, many
of the best MSS. and Versions have xvren, to them, meaning
both our Lord and the twelve apostles, see ver. This is un-
questionably the true reading. Christ receives these assis-
tances and ministrations, says pious Quesnel,
1. To honour poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend
on the providence of their heavenly Father.
4. To make way for the gratitude of those he had healed.
And
5. That he might not be burthensome to the poor to whom
he went to preach.
Verse 5. A sower went out to sow] See all this parable
largely explained on Matt. xiii. 1 — 23.
Verse 12. Those by the way-side] Bishop Pearce thinks
that Luke, by it here, means mo^oi the seeds, though he ac-
knowledges that he has never found such a word as o-a-egtt in
the plural number signifying seeds.
The word of Christ must not be hidden. CHAP. VIII.
A;ft^4^1- are choked with cares and riches and
A. D. 27.
A'cci>3ip' pleasures of this life, and bring no fruit
to perfection.
15 But that on the good ground are they,
which in an honest and good heart, having
heard the word, keep it, and bring forth fruit with
patience.
16 TT a No man, when he hath lighted a candle,
covereth it with a vessel, or putteth it under a bed;
but setteth it on a candlestick, that they which
enter in may see the light.
17 b For nothing is secret, that shall not be made
manifest ; neither any thing hid, that shall not be
known and come abroad.
18 Take heed therefore how ye hear; cfor
whosoever hath, to him shall be given ; and who-
Who art Christ's relatives.
* Matt. 5. 15.
Mark 4. 21. Ch. II. 33. ■> Matt. 10. 26.
' Matt. 13. 12. &25. 29. Ch. 19. 26.
Ch. 12. 2.
Verse 15. With patience.] Rather, with perseverance. The
Greek word wefitvy which our translators render patience, pro-
perly signifies here, and in Rom. ii. 7. perseverance. The good
ground, because it is good, strong and vigorous, continues to
bear : bad or poor ground cannot produce a good crop, and
besides, it is very soon exhausted. The persons called the
good ground in the text, are filled with the power and influ-
ence of God, and therefore continue to bring forth fruit ; i. e.
they persevere in righteousness. From this we may learn, that
the perseverance of the saints, as it is termed, ne.cessarily im-
plies that they continue to bring forth fruit to the glory of God.
Those who are not fruitful are not in a state of perseverance.
Verse 16. Lighted a candle] This is a repetition of a part of
our Lord's Sermon on the mount. See the Notes on Matt.
v. 15. x. 26. and on Mark iv. 21, 22.
Verse 17. For nothing is secret, &c] Whatever I teach you
in private, ye shall teach publicly : and ye shall illustrate and
explain every parable now delivered to the people.
Verse 18. Even that which he seemeth to have.] Or rather,
even what he hath. O foxa e%e<v, rendered by our common ver-
sion, what he seemeth to have ; seems to me to contradict itself.
Let us examine this subject a little. ?
1. To seem to have a thing, is only to have it in appearance,
and not in reality : but what is possessed in appearance only,
can only be taken away in appearance ; therefore on the one
side there is no gain, and on the other side no loss. On this
ground, the text speaks just nothing.
2. It is evident that e Poxei e#£<v, what he seemeth to have, here,
is equivalent to o t%tt, what he hath, in the parallel places, Mark
iv. 25. Matt, xiii, 12. xxv. 29. and in Luke xix. 26.
soever hath not, from
taken even that which
to have.
19 f eThen came to
him shall be
he d seemeth
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him his mother and his
brethren, and could not come at him for the
press.
20 And it was told him by certain which said,
Thy mother and thy brethren stand without,
desiring to see thee.
21 And he answered and said unto them, My
mother and my brethren are these which hear the
word of God, and do it.
22 H f Now it came to pass on a certain day,
that he went into a ship with his disciples : and
he said unto them, Let us go over unto the other-
side of the lake. And they launched forth.
d Or, Ihinketh thai he hath. e Matt. 12. 46. Mark 3. 31. f Matt. 8. 32
Mark 4. 35.
3. It is evident also, that these persons had something which
might be taken away from them. For 1. The word of God, the
divine seed, was planted in their hearts. 2. It had already pro-
duced some good effects ; but they permitted the devil, the
cares of the world, the desire of riches, and the love of plea-
sure, to destroy its produce.
4. The word JW<v is often an expletive : so Xenophon in
Hellen. vi. art ei'ax.ti Tccrgixei; <ptXo$ ccvrois, because he seemed to be
(i. e. was) their father's friend. So in his OZcon. among the
cities that seemed to be (S'ox.iivra.tt;, actually were) at war.
So Athenasus, lib. vi. chap. 4. They who seemed to be (2o-
kovith, who really were) the most opulent, drank out of brazen
cups.
5. It often strengthens the sense, and is thus used by the
very best Greek writers. Ulpian in one of his notes on
Demosthenes's Orat. Olinth. 1. quoted by Bishop Pearce, says
expressly, t» froKetv ev Trxtras art x/*<pi(iaXov rxravirtv at •jta.Xa.tei,
uXXa 7roXXa,x.is kki iTti rev »Xt)9evet». The word S'oKtti is used by
the ancients to express, not always what is doubtful, but often-
times what is true and certain. And this is manifestly its
meaning in Matt. iii. 9. Luke xxii. 24. John v. 39. 1 Cor.
vii. 40. x. 12. xi. 16. Gal. ii. 9. Phil. iii. 4. and in the text.
See these meanings of the word established beyond the possi-
bility of successful contradiction, in Bishop Pearce's Notes
on Mark x. 42. and in Kvpke in loc. See also the notes on
Matt. xiii. 12.
Verse 19. His mother and his brethren] See the notes on
Matt. xi. 46, &c. and on Mark iii. 31, &c.
Verse 22. Let us go over, &c] See on Matt. viii. 24, &c.
and Mark iv. 36— -41.
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The disciples are taken in a storm. ST. LUKE.
23 But as they sailed he fell asleep;
and there came down a storm of wind
on the lake ; and thej were filled with
water, and were in jeopardy.
24 And they came to him, and awoke him,
saying, Master, master, we perish. Then he
arose, and rebuked the wind and the raging
of the water : and they ceased, and there was a
calm.
25 And he said unto them, Where is your faith ?
And they being afraid wondered, saying one to
another, What manner of man is this ! for he
commandeth even the winds and water, and they
obey him.
26 1[ a And they arrived at the country of the
Gadarenes, which is over against Galilee.
27 And when he went forth to land, there met
him out of the city, a certain man, which had
devils long time, and ware no clothes, neither
abode in any house, but in the tombs.
28 When he saw Jesus, he cried out, and fell
The man possessed with a legion*
» Matt. 8. 28. Mark 5. 1.
Verse 23. There came down a storm of wind — and they —
were in jeopardy.] This is a parallel passage to that in Jonah
i. 4. There was a mighty tempest in the sea, so that the ship
was like to be broken : the latter clause of which is thus trans-
lated by the Septuagint : »*t to •srXoiov tx.ivS'vvcve rov c-wTgifiyvoci,
and the ship was in the utmost danger of being dashed to pieces.
This is exactly the state of the disciples here ; and it is re-
markable that the very same word f*ivJWve», which we trans-
late were in jeopardy, is used by the evangelist, which is
found in theGreek Version above quoted. The word jeopardy,
an inexpressive French term, and utterly unfit for the place
which it now occupies, is properly the exclamation of a dis-
appointed gamester, jeu perdu ! The game is lost ! or, j'ai per-
du! I have ost ! i. e. the game.
Verse 25. Where is your faith?] Ye have apower to believe,
and yet do not exercise it ! Depend on God. Ye have little
faith, (Matt. viii. 26.) because you do not use the grace which
I have already given you. Many are looking for more faith
without using that which they have. It is as possible to hide
this talent as any other.
Verse 26. The country of the Gadarenes] Or, according to
several MSS. Gerasenes or Gergasenes. See on Matt. viii. 28.
and Mark v. 1.
Verse 27. A certain man] See the case of this demoniac
down before him, and with a loud voice
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said, What have I to do with thee,
Jesus, thou Son of God most high ? I
beseech thee, torment me not.
29 (For he had commanded the unclean spi-
rit to come out of the man. For oftentimes
it had caught him : and he was kept bound
with chains and in fetters ; and he brake the
bands, and was driven of the devil into the
wilderness.)
30 And Jesus asked him, saying, What is thy
name ? And he said, Legion : because
devils were entered into him.
31 And they besought him that he would not
command them to go out b into the deep.
32 And there was there a herd of many swine
feeding on the mountain : and they besought him
that he would suffer them to enter into them. And
he suffered them.
33 Then went the devils out of the man, and
entered into the swine : and the herd ran vio-
many
» Rev. 20. 3.
considered at large, on the parallel places, Matt. viii. 28 — 34.
Mark v. 1—20.
Verse 28. Jesus, thou Son of God most high] The words
Jesus and God are both omitted here by several MSS. I think
it is very likely that the demons mentioned neither. They
were constrained in a summary way to acknowledge his power,
but it is probable they did not pronounce names which were of
such dreadful import to themselves. The words which they
spoke on the occasion seem to have been these ; What is it to
thee and me, O Son of the Most High? See the note on Matt,
viii. 29.
Verse 31. And they besought him that he would, not command
them to go out into the deep.] In the Chaldaic Philosophy, men-
tion is made of certain material demons, who are permitted
to wander about on the earth, and are horribly afraid of be-
ing sent into abysses and subterranean places. Psellus says,
De Dcemonibus: " These material demons, fearing to be sent
into abysses, and standing in awe of the angels who send them
thither, if even a man threaten to send them thither, and pro-
nounce the names of those angels whose office that is, it is
inexpressible how much they will be affrighted and troubled.
So great will their astonishment be, that they cannot discern
the person that threatens them. And though it be some old
woman or little old man that menaces them, yet so great is
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The Gadarenes are alarmed. CHAP. VIII.
lently down a steep place into the
lake, and were choked.
34 When they that fed them saw
what was done, they fled, and went and told it in
the city and in the country.
35 Then they went out to see what was done ;
and came to Jesus, and found the man, out of
whom the devils were departed, sitting at the
feet of Jesus, clothed, and in his right mind : and
they were afraid.
36 They also which saw it, told them by what
means he that was possessed of the devils was
healed.
37 a Then the whole multitude of the country
of the Gadarenes round about, b besought him
to depart from them; for they were taken with
great fear: and he went up into the ship, and
returned back again.
38 Now c the man out of whom the devils were
departed, besought him that he might be with
him : but Jesus sent him away, saying,
39 Return to thine own house, and show how
great things God hath done unto thee. And
he went his way, and published throughout the
whole city, how great things Jesus had done unto
him.
A diseased woman healed.
S
a Matt. 8. 34. 1> Acts 16. 39. c Mark 5. 13.
their fear that they depart, as if the person who menaces had
a power to kill them." See Stanley's Chaldaic Philosophy.
Verse 33. Then went the devils out of the man, and entered
into the swine] Some critics and commentators would have us
to understand all this of the man himself, who, they say, was
a most outrageous maniac ; and that, being permitted by our
Lord, he ran after the swine, and drove them all down a pre-
cipice into the sea ! This is solemn trifling indeed ; or at least,
trifling with solemn things. It is impossible to read over the
account as given here by Luke, and admit this mode of ex-
planation. The devils went out of the man, and entered into
the swine : i. e. the madman ran after the swine ! On this
plan of interpretation there is nothing certain in the word of
God ; and every man may give it what meaning he pleases.
Such comments are intolerable.
Verse 34. They fled, and went and told it] AirtXSovres, they
went, is omitted by almost every MS of repute, and by the
best of the ancient Versions. Griesbach leaves it out, and
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40 And it came to pass, that, when
Jesus was returned, the people gladly
received him : for they were all wait-
ing for him.
41 If d And behold, there came a man named
Jairus, and he was a ruler of the synagogue : and
he fell down at Jesus's feet, and besought him that
he would come into his house :
42 For he had one only daughter, about twelve
years of age, and she lay a dying. But as he
went, the people thronged him.
43 1[ e And a woman, having an issue of
blood twelve years, which had spent all her
living upon physicians, neither could be healed
of any,
44 Came behind him, and touched the border
of his garment: and immediately her issue of
blood stanched.
45 And Jesus said, Who touched me? When
all denied, Peter and they that were with him
said, Master, the multitude throng thee and press
thee, and sayest thou, Who touched me ?
46 And Jesus said, Somebody hath touched
me : for I perceive that f virtue is gone out of
me.
47 And when the woman saw that she was
a Matt. 9. 18. Mark 5. 22. e Matt. 9. 22. f Mark 5. 30. Ch. 6. 19.
with propriety too, as it is not likely that so correct a writer
as Luke would say, They fled, and went and told it.
Verse 40. Gladly received him] This is the proper import
of the word ctTsrih^^-rt, therefore our translators needed not to
have put gladly in Italics, as though it were not expressed in
the text. Raphelius gives several proofs of this in loc.
Verse 41. A man named Jairus] See these two miracles —
the raising of Jairus's daughter, and the cure of the afflicted
woman — considered and explained at large, on Matt. ix. 18
—26. and Mark v. 22—43.
Verse 42. The people thronged him.] 'Zvirsrviyvt uvroi — al-
most suffocated him — so great was the throng about him.
Verse 43. Spent all her living upon physicians] See the
note on Mark v. 26. a*
Verse 46. I perceive that virtue] Avvcc/mv, divine or miracu-
lous power. This divine emanation did not proceed always
from Christ, as necessarily as odours do from plants, for then
all who touched him must have been equally partakers of it.
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J anus's daughter
not hid, she came trembling, and fall-
ing down before him, she declared
unto him before all the people, for
what cause she had touched him, and how she
was healed immediately.
48 And he said unto her, Daughter, be of good
comfort : thy faith hath made thee whole ; go in
peace.
49 IF a While he yet spake, there cometh one
from the ruler of the synagogue's house, saying
to him, Thy daughter is dead; trouble not the
Master.
50 H But when Jesus heard it, he answered him,
saying, Fear not : believe only, and she shall be
made whole.
51 And when he came into the house, he suf-
» Mark 5. 35. b jonn 11. 11, 13.
Of the many that touched him, this woman, and none else, re-
ceived this divine virtue ; and why ? Because she came in
faith. Faith alone, attracts and receives the energetic influ-
ence of God at all times. There would be more miracles, at
least of spiritual healing, were there more faith among those
who are called believers.
Verse 54. He put them all out] That is, the pipers, and
those who made a noise, weeping and lamenting. See Matt.
ix. 23. Mark v. 38. Pompous funeral ceremonies are ridicu-
lous in themselves, and entirely opposed to the spirit and sim-
plicity of the religion of Christ. Every where they meet
with his disapprobation.
Verse 55. And he commanded to give her meat.] Though
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ST. LUKE. raised from the dead.
fered no man to go in, save Peter, and
James, and John, and the father and
the mother of the maiden.
52 And all wept, and bewailed her: but he
said, Weep not; she is not dead, b but sleep-
eth.
53 And they laughed him to scorn, knowing that
she was dead.
54 And he put them all out, and took her by
the hand, and called, saying, Maid, c arise.
55 And her spirit came again, and she arose
straightway : and he commanded to give her
meat.
56 And her parents were astonished : but d he
charged them that they should tell no man what
was done.
c Ch. 7. 14. John 11. 43.
-d Matt. 8. 4. &. 9. 30. Mark 5. 43.
she was raised to life by a miracle, she was not to be pre-
served by a miracle. Nature is God's great instrument, and
he delights to work by it : nor will he do any thing by his
sovereign power in the way of miracle, that can be effected by
his ordinary providence. Again, God will have us be workers
together with him: he provides food for us, but he does not eat
for us : — we eat for ourselves, and are thus nourished on the
bounty that God has provided. Without the food, man can-
not be nourished : and unless he eat the food, it can be of no
use to him. So, God provides salvation for a lost world, and
bestows it on every penitent believing soul ; but he neither
repents nor believes for any man. A man repents and believes
for himself, under the succours of God's grace.
CHAPTER X.
Christ sends his apostles to preach and zoork miracles, 1 — 6. Herod hearing of the fame of Jesus, is perplexed;
some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was
come to life, 7 — 9. The apostles, return and relate the success of their mission. He goes to a retired place, and
the people follow him, 10, 11. He feeds five thousand men with five loaves and tzoo fishes, 12 — 17. He asks
his disciples what the public think of him, 1 8 — 2 1 . Foretells his passion, 22. Shows the necessity of self-denial, and
the importance of salvation, 23 — 25. Threatens those who deny him before men, 26. The transfiguration, 27 — 36.
Cures a demoniac, 37 — 43. Again foretells his passion, 44, 45. The disciples contend who shall be greatest,
46 — 48. Of the person who cast out devils in ChrisCs name, but did not associate with the disciples, 49, 50.
Of the Samaritans who would not receive him, 51 — 56. Of the man zvho wished to follow Jesus, 51, 58. He
Calls another disciple, who asks permission first to bury his father, 59. Our Lord's answer, 60 — 62.
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nni
era
devils,
The twelve disciples sent out to preach, CHAP. IX.
HEN a he called his twelve dis
ciples together, and gave th
power and authority over all
and to cure diseases.
2 And b he sent them to preach the kingdom of
God, and to heal the sick.
3 c And he said unto them, Take nothing for
your journey, neither staves, nor scrip, neither
bread, neither money; neither have two coats
apiece.
4 d And whatsoever house ye enter into, there
abide, and thence depart.
5 e And whosoever will not receive you,
when ye go out of that city, f shake off the
very dust from your feet for a testimony against
them.
6 g And they departed, and went through the
towns, preaching the Gospel, and healing every
where.
and to heal. They return.
» Matt. 10. 1. Mark 3. 13. & 6. 7. —
10. 1, 9. c Matt. 10. 9. Mark 6. 8.
11. Mark 6. 10.
-•> Matt. 10. 7, 8. Mark 6. 12. Ch.
Ch. 10. 4. & 22. 35. d Matt. 10.
NOTES ON CHAP. IX.
Verse 1. Power and authority] Awxptiv xxi efyvctav. The
words properly mean here, the power to work miracles ; and
that authority by which the whole demoniac system was to be
subjected to them. The reader will please to observe, 1. That
Luke mentions both demons and diseases ; therefore he was
either mistaken, or demons and diseases are not the same. 2.
The treatment of these two was not the same : — the demons
were to be cast out, the diseases to be healed. See Matt. x. 1.
Verse 2. To preach the kingdom of God] For an explica-
tion of this phrase, see on Matt. iii. 1.
Verse 3. Take nothing] See on Mark vii. 7, 8.
Neither money] See on Matt. x. 9.
Neither have two coats] Show that in all things ye are am-
bassadors for God ; and go on his charges.
Verse 4. There abide, and thence depart.] That is, remain
in that lodging till ye depart from that city. Some MSS.
and Versions add w, which makes the following sense : There
remain, and depart not thence. See the note on Matt. x. 11.
Verse 7. Herod the tetrarch] See on Matt. ii. 1. xiv. 1.
By him] This is omitted by BCDL. two others, the Cop-
tic, Sahidic, Armenian, and four of the Itala. It is probable
that Luke might have written, Herod hearing of all the things
that were done, &c. but Matthew says particularly, that it was
the fame of Jesus, of which he heard : chap. xiv. 1.
He was perplexed] He was greatly perplexed — foqirogef from
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7 \ h Now Herod the tetrarch heard
of all that was done by him: and he
was perplexed, because that it was said
of some, that John was risen from the dead ;
8 And of some, that Elias had appeared ; and
of others, that one of the old prophets was risen
again.
9 And Herod said, John have I beheaded: but
who is this, of whom I hear such things ? ' And
he desired to see him.
10 IE k And the apostles, when they were re-
turned, told him all that they had done. 1 And he
took them, and went aside privately into a desert
place belonging to the city called Bethsaida;
11 And the people, when they knew it, followed
him : and he received them, and spake unto them
of the kingdom of God, and healed them that had
need of healing.
12 % m And when the day began to wear away,
e Matt. 10. 14. f Acts 13. 51. s Mark 6. 12. h Matt. 14. 1. Mark
6. 14. i Ch. 23. 8. >< Mark 6. 30. < Matt. 14. 13. ™ Matt. 14. 1:5,
Mark 6. 35. John 6. 1, 5.
ftci emphat. and cwrogta, 1 am in perplexity. It is a metaphor
taken from a traveller, who, in his journey, meets with seve-
ral paths, one only of which leads to the place wither he
would go ; and not knowing which to take, he is distressed
with perplexity and doubt. The verb comes from a, nega-
tive, and OT«f»s, a way or passage. A guilty conscience is a
continual pest : — Herod had murdered John, and he is ter-
ribly afraid, lest he should arise from the dead, and bring his
deeds to light, and expose him to that punishment which he
deserved. See Mark vi. 16.
Verse 10. Told them all] Related distinctly — Pwyytrccvrt, from
ha, through, and tiyeo^cti, I declare : hence the whole of this
Gospel, because of its relating every thing so particularly, is
termed hr.yi^n, chap. i. 1. a particular and circumstantially
detailed narration. See on Mark vi. 30.
Verse 11. Tlie people followed him] Observe here five
grand effects of Divine grace. 1. The people are drawn to
follow him. 2. He kindly receives them. 3. He instructs
them in the things of God. 4. lie heals all their diseases.
5. He feeds their bodies and their souls. See Quesnel. Read-
er ! Jesus is the same to the present moment. Follow him,
and he will receive, instruct, heal, feed, and save thy soul unto
eternal life.
Verse 12. Send the multitude away] See this miracle ex-
plained at large, on the parallel places, Matt. xiv. 16—21,
Mark vi. 30—44.
Five thousand fed with ST. LUKE.
then came the twelve, and said unto
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'—— they may go into the towns and coun-
try round about, and lodge, and get victuals : for
we are here in a desert place.
13 But he said unto them, Give ye them to eat.
And they said, We have no more but five loaves
and two fishes; except we should go and buy
meat for all this people.
14 For they were about five thousand men.
And he said to his disciples, Make them sit
down by fifties in a company.
15 And they did so, and made them all sit
down.
16 Then he took the five loaves and the two
fishes, and looking up to heaven, he blessed them,
and brake, and gave to the disciples to set before
the multitude.
17 And they did eat, and were all filled: and
there was taken up of fragments that remained to
them, twelve baskets.
18 H a And it came to pas9, as he was alone
praying, his disciples were with him: and he
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a Matt. 16. 13. Mark 8. 27. b Matt. 14. 2. Ver. 7, 8.-
John 6. 69. ■» Matt. 16. 20.
-« Matt. 16. 16.
Jive loaves and two fishes.
asked them, saying, Whom say the
people that I am ?
19 They answering said, bJohn the
Baptist; but some say, Elias; and others say,
that one of the old prophets is risen again.
20 He said unto them, But whom say ye that
I am? e Peter answering said, The Christ of
God.
21 d And he straitly charged them, and com-
manded them to tell no man that thing;
22 Saying, e the Son of man must suffer many
things and be rejected of the elders, and chief
priests, and scribes, and be slain, and be raised
the third day.
23 IT f And he said to them all, If any man will
come after me, let him deny himself, and take up
his cross daily, and follow me.
24 For whosoever will save his life shall lose it :
but whosoever will lose his life for my sake, the
same shall save it.
25 g For what is a man advantaged, if he gain
the whole world, and lose himself, or be cast
away ?
Verse 16. Then he took the Jive loaves'] A minister of the
Gospel who is employed to feed souls, should imitate this con-
duct of Christ :
1. He ought to exhort the people to hear with sedate and
humble reverence.
2. He should first take the bread of life himself, that he
may be strengthened to feed others.
3. He ought frequently to lift his soul to God, in order to
draw down the divine blessing on himself and his hearers.
4. He should break the loaves — divide rightly the word of
truth, and give to all such portions as are suited to their ca-
pacities and states.
5. What he cannot perform himself, he should endeavour
to effect by the ministry of others ; employing every pro-
mising talent for the edification of the whole, which he finds
among the members of the church of God. Under such a
pastor, the flock of Christ will increase and multiply. See
Quesnel.
Verse 18. Whom say the people] O* e^jAa/, the common peo-
ple, i. e. the mass of the people. See this question considered
on Matt. xvi. 13. &c.
e Matt. 16. 21. & 17. 22. ' Matt. 10. 38. & 16. 24. Mark 8. 34. Ch. 14. 27.
g Matt. 16. 26. Mark 8. 36.
Verse 20. But whom say ye that I am ?] Whom do ye tell
the people that I am ? What do ye preach concerning me ?
See also on Matt. xvi. 14. and see the observations at the end
of this chapter.
The Christ of God.] The Coptic and latter Persic read,
Thou art Christ God. After this comes in Peter's confession
of our Lord, as related Matt. xvi. 16, &c. where see the
notes : and see also the observations of Granville Sharp, Esq.
at the end of this chapter.
Verse 23. If any man will come after me] See on Matt,
xvi. 24. and on Mark viii. 34. where the nature of proselytism
among the Jews is explained.
Daily] K*.y tifitgit* is omitted by many reputable MSS.
Versions, and Fathers. It is not found in the parallel places,
Matt. xvi. 24. Mark viii. 34.
Verse 24. Will save his life] See on Matt. xvi. 24, Sue.
Verse 25. Lose himself] That is, his life or soul. See the
parallel places, Matt. xvi. 25. Mark viii. 35. and especially
the note on the former.
Or be cast away ?\ Or receive spiritual damage — » &t<,i&>Seis.
I have added the word spiritual here, which I conceive to be
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The transfiguration. CHAP. IX.
26 a For whosoever shall be ashamed
of me, and of my words, of him shall
the Son of man be ashamed, when he
shall come in his own glory, and in his Father's,
and of the holy angels.
27 b But I tell you of a truth, there be some
standing here, which shall not taste of death, till
they see the kingdom of God.
28 H c And it came to pass about an eight
days after these d sayings, he took Peter, and
John, and James, and went up into a mountain to
pray.
29 And as he prayed, the fashion of his coun-
tenance was altered, and his raiment was white and
glistering.
30 And behold, there talked with him two men,
which were Moses and Elias :
31 Who appeared in glory, and spake of his
decease which he should accomplish at Jeru-
salem.
32 But Peter and they that were with him e were
heavy with sleep : and when they were awake,
they saw his glory, and the two men that stood
with him.
33 And it came to pass, as they departed from
a Matt. 10. 33. Mark 8. 38. 2 Tim. 2. 12. " Matt. 16. 28. Mark 9. I.
c Matt. 17. 1. Mark 9. 2. d Or, things. * Dan. 8. 18. & 10. 9.
necessarily implied. Because, if a man received only tem-
poral damage in some respect or other, yet gaining the whole
world must amply compensate him. But if he should receive
spiritual damage — hurt to his soul in the smallest degree, the
possession of the universe could not indemnify him. Earthly
goods may repair earthly losses, but they cannot repair any
breach that may be made in the peace or holiness of the soul.
See on Matt. xvi. 26.
Verse 26. Ashamed of me] See on Mark viii. 38.
Verse 28. About an eight days after] See the whole of this
important transaction explained at large on Matt. xvii. 1 — 13.
Verse 31. His decease] Tq «|ao«» ecvrov, that going out (or
death) of his. That peculiar kind of death — its nature, cir-
cumstances, and necessity being considered. Instead of t|»^>»,
thirteen MSS. have &>|*i>, glory. They spoke of that glory of
his, which he was about to fill up (wAijf «vt) at Jerusalem. The
JEthiopic unites both readings. The death of Jesus was his
glory, because by it, be gained the victory over sin, death,
They bring a demoniac to him.
him, Peter said unto Jesus, Master, "W^/'
it is good for us to be here: and let AnCcil74ip'
us make three tabernacles ; one for
thee, and one for Moses, and one for Elias : not
knowing what he said.
34 While he thus spake, there came a cloud,
and overshadowed them: and they feared as they
entered into the cloud :
35 And there came a voice out of the
cloud, saying, f This is my beloved Son : s hear
him.
36 And when the voice was past, Jesus was
found alone. hAnd they kept it close, and told
no man in those days any of those things which
they had seen.
37 H * And it came to pass, that on the next day,
when they were come down from the hill, much
people met him.
38 And behold, a man of the company cried out,
saying, Master, I beseech thee, look upon my son :
for he is mine only child.
39 And lo, a spirit taketh him, and he suddenly
crieth out ; and it teareth him that he foameth
again, and bruising him, hardly departeth from
him.
f Matt. 3. 17. 8 Acts 2. 22.-
->> Matt. 17. 9.-
9. 14, 17.
Matt. 17. 14. Mark
and hell, and purchased salvation and eternal glory for a lost
world.
Verse 33. It is good for us to be here] Some MSS. add
■srxvTore, It is good for us to be always here.
Verse 35. This is my beloved Son] Instead of a esyasrgTo?,
the beloved one, some MSS. and Versions have e*AncTas, the
chosen one ; and the JEthiopic translator, as in several other
cases, to be sure of the true reading, retains both.
In whom I am well pleased, or have delighted — is added by
some very ancient MSS. Perhaps this addition is taken from
Matt. xvii. 5.
Verse 37. Much people] See on Matt. xvii. 14.
Verse 39. A spirit taketh him, and he suddenly crieth out]
IlnvftM hctpfictui *vr»i. This very phrase is used by heathen
writers, when they speak of supernatural influence. The fol-
lowing from Herodotus, will make the matter,, I hope, quite
plain. Speaking of Scyles, king of the Scythians, who was
more fond of Grecian manners and customs, than of those
The demoniac is healed.
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40 And I besought thy disciples to
cast him out: and they could not.
41 And Jesus answering said, O
faithless and perverse generation, how long
shall I be with you and suffer you? Bring thy
son hither.
42 And as lie was yet a coming, the devil threw
him down, and tare him. And Jesus rebuked the
unclean spirit, and healed the child, and delivered
him again to his father.
43 % And they were all amazed at the mighty
power of God. But while they wondered every
one at all things which Jesus did, he said unto his
disciples,
44 a Jjet these sayings sink down into your ears :
for the Son of man shall be delivered into the
hands of men.
45 b But they understood not this saying, and
it was hid from them, that they perceived it
ST. LUKE. The necessity of humility.
not : and they feared to ask him of that
* Matt. 17.22. b Mark 9. 32. Ch. 2. 50. & 18. 34. <= Matt. 18. 1.
Mark 9. 3i.tr— d Matt. 10. 40. & 18. 5. Mark 9. 37. John 12. 44. & 13. 20.
of his countrymen ; and who desired to be privately initi-
ates!, into the Bacchic mysteries, he adds, " Now because the
Scythians reproach the Greeks with these Bacchanals, and
say, that to imagine a god driving men into paroxysms of
madness, is not agreeable to sound reason ; a certain Borysthe-
nian, while the king was performing the ceremonies of initi-
ation, went out, and discovered the matter to the Scythian
army in these words : ' Ye Scythians ridicule us because we
celebrate the Bacchanals. xa,t vfiiets a 3-io$ AAMBANEI, and
the god possesses us : but now the same demon, evrag e S~u,t-
fjun, has taken possession, AEAABHKE, of your king, for
he celebrates the Bacchanals, and vm rev 5-tev fictivercci, is fill-
ed with fury by this god." Herodot. 1. iv. p. 250. edit. Gale.
This passage is exceedingly remarkable. The very expres-
sions which Luke uses here, are made use of by Herodotus^ A
demon, 2~utfiiM, is the agent in the Greek historian, and a demon
is the agent in the case mentioned in the text, ver. 42. In both
cases it is said the demon possesses the persons, and the very
same word, Xct^xitt, is used to express this in both historians.
Both historians show that the possessions were real, by the
effects produced in the persons : the heathen king rages with
fury through the influence of the demon called the god Bac-
chus; the person in the text screams out (xf«£e«,) is greatly
convulsed, and foams at the mouth. Here was a real posses-
sion, and such as often took place among those who were wor-
shippers of demons.
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saying.
46 H c Then there arose a reasoning
among them, which of them should be greatest.
47 And Jesus, perceiving the thought of their
heart, took a child, and set him by him,
48 And said unto them, d Whosoever shall re-
ceive this child in my name receiveth me: and
whosoever shall receive me receiveth him that
sent me : e for he that is least among you all, the
same shall be great.
49 IF f And John answered and said, Master,
we saw one casting out devils in thy name ; and
we forbad him, because he followeth not with us.
50 And Jesus said unto him, Forbid him not :
for g he that is not against us is for us.
51 IT And it came to pass, when the time was
come that h he should be received up, he steadfastly
set his face to go to Jerusalem,
e Matt. 23. 11, 12.-
12. 30. Ch. 11. 23.-
-f Mark 9. 38. See Numb. 11,
-i Mark 16. 19. Acts 1. 2.
28.-
-6 See Matt
Verse 42. The devil threw him down, and tare him.] See
this case considered at large, on Matt. xvii. 15 — 18. and on
Markix. 14—27.
Verse 43. The mighty power] This majesty of God, fuyu.
AfOTijTj rev Gsev. They plainly saw that it was a case, in
which any power inferior to that of God, could be of no avail :
and they were deeply struck with the majesty of God mani-
fested in the conduct of the blessed Jesus.
Verse 44. Let these sayings sink down into your ears] Or,
put these words into your ears. To other words, you may lend
occasional attention— but to what concerns my sufferings and
death, you must ever listen. Let them constantly occupy a
place in your most serious meditations and reflections.
Verse 45. But they understood not] See the note on Mark
ix. 32.
Verse 46. There arose a reasoning] Eis-jjA&e fo hecPieyiTfceg,
a dialogue took place — one inquired, and' another answeredi
and so on. See this subject explained on Matt, xviii. 1, &c.
Verse 49. We forbad him] See this subject considered on
Mark xi. 38, &c.
Verse 51. That he should be received up] Bishop Pearce
says, " I think the word «v«Aj^£#s must signify, of Jesus's
retiring or withdrawing himself, and not of his being received
up : because the word e-vu.zrXvgevtrSctt here used before it, de-
notes a time completed, which that of his ascension was not
then. The sense is, that the time was come, when Jesus was
The Samaritans will not receive
CHAP. IX.
our Lord : his destitute stale*
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52 And sent messengers before his
face; and they went and entered into
a village of the Samaritans, to make
ready for him.
53 And athey did not receive him, because
his face was as though he would go to Jeru-
salem.
54 And when his disciples James and John saw
this, they said, Lord, wilt thou that we command
iire to come down from heaven, and consume them,
even as b Elias did ?
55 But he turned, and rebuked them, and
said, Ye know not what manner of spirit ye
are of.
56 For c the Son of man is not come to de-
=■ John 4. 4, 9. b 2 Kings 1. 10, 12. <= John 3. 17. & 12. 47.
no longer to retire from Judea and the parts about Jerusalem
as he had hitherto done ; for he had lived altogether in Ga-
lilee, lest the Jews should have laid hold on him, before the
work of his ministry was ended, and full proofs of his divine
mission given, and some of the prophecies concerning him
accomplished. John says, chap. vii. 1. Jesus walked in Ga-
lilee ; for he would not walk in Jewry, because the Jews sought
to kill him. Let it be observed, that all which follows here in
Luke to chap. xix. 45. is represented by him, as done by
Jesus in his last journey from Galilee to Jerusalem."
He steadfastly set his face] That is, after proper and mature
deliberation, he chose now to go up to Jerusalem, and firmly
determined to accomplish his design.
Verse 52. Sent messengers'] Ayyctovs, angels literally ; but
this proves that the word angel signifies a messenger of any
kind, whether divine or human. The messengers in this case
were probably James and John.
Verse 53. His face was] They saw he was going up to
Jerusalem to keep the feast, (it was the feast of tabernacles,
John vii. 2.) and knowing him thereby to be a Jew, they
would afford • nothing for his entertainment : for, in religious
matters, the Samaritans and Jews had no dealings, see John
iv. 9. The Samaritans were a kind of mongrel heathens :
they feared Jehovah, and served other gods, 1 Kings xvii. 34.
They apostatized from the true religion, and persecuted those
who were attached to it. See an account of them, Matt,
chap. xvi. 1 . Those only who have deserted the truth of
God, or who are uninfluenced by it, hate them who embrace
and act by it. When a man has once decidedly taken the
road to heaven, he can have but little credit any longer in the
world, 1 John iii. 1.
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stroy men's lives, but to save them. And
they went to another village.
57 IT d And it came to pass, that, as
they went in the way, a certain man said unto
him, Lord, 1 will follow thee whithersoever thou
goest.
58 And Jesus said unto him, Foxes have holes,
and birds of the air have nests ; but the Son of
man hath not where to lay his head.
59 e And he said unto another, Follow me.
But he said, Lord, suffer me first to go and bury
my father.
60 Jesus said unto him, Let the dead bury their
dead : but go thou and preach the kingdom of
God.
<* Matt. 8. 19.-
Matt. 3. 21.
Verse 54. That we command fire] Vengeance belongs to
the Lord. What we suffer for his sake, should be left to him-
self to reprove or punish. The insult is offered to him, not to
us. See the note on Mark iii. 17.
Verse 55. Ye know not what manner of spirit ye are of]
Ye do not consider, that the present is a dispensation of in-
finite mercy and love ; and that the design of God is not to
destroy sinners, but to give them space to repent, that he
may save them unto eternal life. And ye do not consider,
that the zeal which you feel springs from an evil principle,
being more concerned for your own honour than for the
honour of God. The disciples of that Christ who died for his
enemies, should never think of avenging them? elves on then-
persecutors.
Verse 56. And they went to another village.] Which proba
bly did entertain them ; being, pe'.naps, without the Samari
tan borders.
The words, Ye know not of what spirit ye are ; for the
Son of man is not come to destroy men's lives, but to save
them, are wanting in ABCEGHLS-V, and in many others.
Griesbach leaves the latter clause out of the text. It is pro-
bable, that the most ancient MSS. read the passage thus .
But he turned, and rebuked them, and said, Ye know not of what
spirit ye are. And they went to another village. See the
authorities in Griesbach.
Verse 57. A certain man] He was a scribe. See on Matt,
viii. 19 — 22. It is probable, that this took place when Christ
was at Capernaum, as Matthew represents it, and not on the
way to Jerusalem through Samaria.
Verse 61. Another also said] This circumstance is not
' 3 K
Who is Jit to be ST. LUKE.
61 And another also said, Lord, aI
will follow thee ; but let me first go bid
them farewell which are at home at
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my house.
a Seel Kings 19. 20,21.
mentioned by any of the other evangelists ; and Matthew
alone mentions the former case, ver. 57, 58.
Let me first go bid them farewell winch are at home]
EzriTgc^ov fio( uzroTot.'^ar&cii t«<s £<; Ton oimv p.av— Permit me to
set in order my affairs at home. Those who understand the
Greek text, will see at once that it will bear this translation
well ; and that this is the most natural. This person seems
to have had in view the case of Elisha, who made a similar
request to the prophet Elijah, 1 Kings xix. 19, 20. which
request was granted by the prophet: but our Lord, seeing
that this person had too much attachment to the earth, and
that his return to worldly employments, though for a short
time, was likely to become the means of stifling the good de-
sires which he now felt, refused to grant him that permission.
That which we object to the execution of God's designs, is
sometimes the very thing from which we should immediately
disengage ourselves.
Verse 62. Put his hand to the plough] Can any person pro-
perly discharge the work of the ministry, who is engaged in
secular employments 1 A farmer and a minister of the Gospel
are incompatible characters. As a person who holds the
plough cannot keep on a straight furrow if he look behind
him ; so he who is employed in the work of the ministry
•C.annot do the work of an evangelist, if he turn his desires
to worldly profits. A good man has said, " He who thinks
it necessary to^ cultivate the favour of the world, is not far
from betraying the interests of God and his church." Such
a person is not fit, evfaros, properly disposed, has not his mind
properly directed towards the heavenly inheritance, and is
notfit to show the way tP others. In both these verses there
is a plain reference to the call of Elisha. See 1 Kings xix.
19, &c
1. Considering the life of mortification and self-denial
which Christ and his disciples led, it is surprising to find
that any one should voluntarily offer to be his disciple. But
there is such an attractive influence in truth, and such a per-
suasive eloquence in the consistent steady conduct of a righte-
ous man, that theirs* must have admirers, and the latter
imitators. Christianity, as it is generally exhibited, has little
attractive in it ; and it is no wonder that the cross of Christ
is not prized, as the blessings of it are not known ; and they
can be known and exhibited by him only who follows Christ
fully.
2. It is natural for man to wish to do the work of God in
a disciple of Christl
62 And Jesus said unto him, No
man, having put his hand to the plough,
b and looking back, is fit for the king-
A.M.4032.
A. D. 28.
An. Olymp.
CCI. 4/
dom of God.
b Gen. 19. 17, 21. 2 Pet. 2. 21.
his own spirit ■ hence he is ready to call down fire and brim-
stone from heaven against those who do not conform to his
own views of things. A spirit of persecution is abominable.
Had man the government of the world ; in a short time, not
only sects and parties, but even true religion itself, would be
banished from the face of the earth. Meekness, long-suffer-
ing, and benevolence, become the followers of Christ ; and
his followers should ever consider, that his work can never be
done but in his own Spirit.
Since the notes on Matthew were published, I have receiv-
ed from Grenville Sharp, Esq. a short treatise, entitled, Re-
marks on an Important Text, (viz. Matt. xvi. 18.) which has long
been perverted by the Church of Rome, in support of her vain
AND BANEFUL PRETENSIONS TO A SUPERIORITY OR SUPREME DO-
MINION OVER 'ALL OTHER
EPISCOPAL CHURCHES.
As I should deem it an honour to introduce the name of
such a veteran in the cause of religion, liberty, and learning,
into my work ; so it gives me pleasure to insert the substance
of his Tract here, as forming a strong argument against a most
antichristian doctrine.
" And I also say unto thee, That thou art PETER ; and upon
this ROCK I will build my church, and the gates of hell shall
not prevail against it." Matt. xvi. 18.
" The Greek word urn-fas [Petros. or Peter) does not mean
a rock, though it has, indeed, a relative meaning to the word
a-«Tf a, a rock ; for it signifies-only a little piece of a rock, or
a stone, that has been dug out of a rock ; whereby the dignity
of the real foundation intended by our Lord, which he ex-
pressed by the prophetical figure of Petra, (a rock) must
necessarily be understood to bear a proportionable superiority
of dignity and importance above the other preceding word
Petros; as Petra, a real rock, is, comparatively, superior to
a mere stone, or particle from the rock ; because a rock is the
regular figurative expression in Holy Scripture for a Divine
Protector: y^O DltT, Jehovah (is) my rock, (2 Sam. xxii. 2.
and Psal. xviii. 2.) Again, ~"\)H TlSx, my God (is) my rock,
(2 Sam. xxii. 2. and Psal. xviii. 2.) and again, nySan TIX "D1
UTiSk and who (is) a rock, except our God? 2 Sam. xxii.
32.
" Many other examples may be found throughout the
Holy Scriptures ; but these six alone are surely sufficient to
establish the true meaning of the figurative expression, used
by our Lord on this occasion ; as they demonstrate, that no-
Observations on the pretended CHAP. IX.
thing of less importance was to be understood than that of
our Lord's own divine dignity, as declared by St. Peter in the
preceding context — ' Thou art the Christ, the Son of the living
Godr
v That our Lord really referred to this declaration of Peter,
relating to his own divine dignity, as being the true rock on
which he would build his church, is established beyond con-
tradiction by our Lord himself, in the clear distinction which
he maintained between the stone {srer^, petros) and the
rock, (vrerzct, petra) by the accurate grammatical terms in
which both these words are expressly recorded. (For what-
soever may have been the language in which they were really
spoken, perhaps in Chaldee or Syriac, yet in this point the
Greek record is our only authoritative instructed) The first
word, verges, being a mascidine noun, signifies merely a stone;
and the second word, srer^as, though it is a feminine noun,
cannot signify any thing of less magnitude and importance
than a rock, or strong mountain of defence. The true mean-
ing of the name was at first declared by our Lord to be
Cephas, a stone ; and a learned eommentatpr, Edward Leigh,
Esq. asserts, that kit^ doth always signify a stone, never a
rock. Critica Sacra, p. 325.
" With respect to the first — The word zrir^, petros, in
its highest figurative sense of a stone, when applied to Peter,
can represent only one true believer, or faithful member of
Christ's church ; that is, one out of the great multitude of
true believers in Christ, who, as figurative stones, form alto-
gether the glorious spiritual building of Christ's church, and
not the foundation on which that church is built ; because
that figurative character cannot, consistently with truth, be
applied to any other person than to God, or to Christ alone,
as I have already demonstrated by several undeniable texts of
Holy Scripture. And though even Christ himself is some-
times, in Holy Scripture, called a stone, (a»0««, but not srer^as)
yet whenever this figurative expression is applied to him, it
is always with such a clear distinction of superiority over all
other figurative sto7ies, as will not admit the least idea of any
vicarial stone to be substituted in his place ; as, for instance :
He is called ' the head-stone of the corner,' (Psal. cxviii. 22.) —
' in Zion a precious corner-stone,' (Isa. xxviii. 16.) by whom
alone the other living stones of the spiritual house are rendered
'acceptable to God;' as St. Peter himself (previous to his
citation of that text of Isaiah) has clearly declared in his
address- to the churches, dispersed throughout Pontus, Galatia,
Cappadocia, Asia, and Bithynia ; wherein he manifestly ex-
plains that very text of Isaiah, as follows : — ' Ye also' (says
the apostle) * as living stones, are built up a spiritual house,
a holy priesthood, to offer up spiritual sacrifices accept-
able to God, by' (or through) 'Jesus Christ,' (1 Pet. ii.
5.) Thus plainly acknowledging the true foundation, on
which the other living stones of the primitive catholic church
were built, in order to render them ' acceptable to God, as
a holy priesthood.'
f And the apostle then proceeds (in the very next verse)
supremacy of the bishop of Rome.
to his citation of the above-mentioned text from Isaiah —
' Wherefore also' (says he, ver. G.) ' it is contained in the
Scripture, Behold, I lay in S1071 a chief corner-stone,
elect, precious ; and he that believeth on him, (ejt' civtoi, on
him, that is, on Jesus Christ, the only chief corner-stone)
' shall not be confounded. Unto you, therefore, which believe,'
(he) ' is frecious ;' (or, an honour ; as rendered in the mar-
gin ;) ' but unto them which be disobedient,' (he is, S~e, also)
' the stone which the builders disallowed, the same' (tvros, for
there is no other person that) can be entitled to this supreme
distinction iu the church) ' is made the head of the
corner.'
"From this whole argument of St. Peter, it is manifest,
that there cannot be any other true head of the church than
Christ himself; so that the pretence for setting up a vicarial
head on earth, is not only contrary to St. Peter's instruction
to the eastern churches, long after Christ's ascent into heaven i
but also (with respect to the inexpediency and impropriety
of acknowledging such a vicar on earth as the Roman pre-
tender) is equally contrary to our Lord's own instruction to
his disciples, (and, of course, also contrary to the faith of the
true primitive catholic church throughout the whole world)
when he promised them, that ' Where two or three are
gathered together in my name,' (said our Lord Jesus, the
true rock of the church) ' there am I in the midst of them,'
Matt, xviii. 20.
" So that the appointment of any ' vicar on earth,' to re-
present that Rock, or eternal Head of the church, whose con-
tinual presence, even with the smallest congregations on earth,
is so expressly promised, would be not only superfluous and
vain, but must also be deemed a most ungrateful affront to
the benevolent Promiser of his continual presence ; such as
must have been suggested by our spiritual enemies to promote
an apostacy from the only sure foundation, on which the faith,
hope, and confidence, of the true catholic church, can be built
and supported !
" Thus, I trust, that the true sense of the first noun, 5rer^ «?,
a stone, is here fairly stated ; and also its relative meaning to
the second noun, vergx, a rock, as far as it can reasonably be
deemed applicable to the apostle Peter.
" And a due consideration also of the second noun, werg*,
a rock, will produce exactly the same effect ; that is, it will
demonstrate that the supreme title of the rock, which, in
other texts of Holy Scripture is applied to Jehovah or God,
alone, (as I have already shown) most certainly was not in-
tended by our Lord to be understood as applicable to his dis-
ciple Peter; but only to that true testimony which St.
Peter had just before declared concerning the divine dignity
of the Messiah — ' Thou art the Christ, the Son of the living
God.'
" I have already remarked, that nrcrg*, (a rock) is a fe-
minine noun ; and a clear distinction is maintained between
vsTg 05, the masculine noun in this text, and the said feminine
noun vergce., the rock, by the grammatical terms in which the
3 k2
ST. LUKE.
Observations on the jirctended
latter, in its relatives and articles, is expressed, which are'
all regularly feminine throughout the whole sentence ; and
thereby they demonstrate that our Lord did not intend that
the new appellation, or nominal distinction, which he had
just before _given to Simon, (viz. ire^es, the masculine noun,
in the beginning of the sentence) should be construed as the
character of which he spoke in the next part of the sentence ;
for, if he had really intended that construction, the same
masculine noun, jr«Tff«s, must necessarily have been repeated
in the next part of the sentence with a masculine pronoun,
viz. ewi tovtoi rV Trer^if), instead of crt rnvrvt tjj *<*$£, the
present text ; wherein, on the contrary, not only the gender
is changed from the masculine to the feminine, but also the
figurative character itself, which is as much superior, in
dignity, to the apostle Simon, and also to his new appellative
a-erges, as a rock is superior to a mere stone. For the word
Treves cannot signify any thing more than a stone ; so that
the popish application to Peter, (or *■»«*•«) as the foundation
of Christ's church, is not only inconsistent with the real mean-
ing of the appellative, which Christ, at that very time,
conferred upon him, and with the necessary grammatical con-
struction of it, but also with the figurative importance of the
other word, irirgx, the rock; ski t«ut? t»i welgx, ' upon this
rock ;' the declared foundation of the church, a title of dignity,
which, (as 1 have already shown by several texts of Scripture)
is applicable only to God, of to Christ.
" And be pleased to observe farther, that the application
of this supreme title (the rock) to Peter, is inconsistent (above
all) with the plain reference to the preceding context, made
by our Lord in the beginning of this very verse — ' And /
also say unto thee* — which manifestly points out (both by
the copulative 'and,' and the connective adverb ' also') the
inseparable connexion of this verse with the previous de-
claration of Peter, concerning our Lord's divine dignity in
the preceding sentence — ' Thou art the Christ, the Son of the
living God, — Tand thereby demonstrates that our Lord's im-
mediate reply (' and J also say unto thee,"1 &c.) did ne-
cessarily include this declaration of Peter, as being the prin-
cipal object of the sentence — the true foundation or rock,
on which alone the catholic church can be properly built ; be-
cause our faith in Christ (that he is truly ' the Son of the
living God') is unquestionably the only security, or rock, of
our salvation.
''■ And Christ was also the rock, even of the primitive
church of Israel ; for St. Paul testifies, that ' they'' (i. e. the
host of Israel) ' did all drink of that spiritual drink : for
they drank of that spiritual rock that followed them, and that
rock was Christ,' 1 Cor. x. 4. And the apostle, in a pre-
ceding chapter, (1 Cor. iii. 11.) says, ' Other foundation can
no man lay than that is laid, which is Jesus Christ.'
" In the margin of our English version of 1 Cor. x. 4.
instead of 'followed them,' we find, ' went with them ;' which
is not only the literal meaning of the Greek, 'followed them,'
but it is also unquestionably true that Christ was, in a more
supremacy of the bishop of Rome.
particular manner, the rock of their defence, when he 'fol-
lowed them,'' than when he ' went before them,' as related in
Exod. xiii. 21. — ' And the Lord' (in the Hebrew, expressly,
Jehovah,) ' went before them by day in a pillar of a cloud
to lead them the way, and by night in a pillar of fire, &c.
Yet afterward, a necessary change was made by the Pro-
tector of the hosts of Israel, in his military manoeuvres with
the two marching armies, as we are informed in the next
chapter, xiv. 19. For though, at first, ' he went before the
camp of Israel,' yet he afterward ' removed, and went be-
hind them ; and the pillar of the cloud removed from before
them, and stood' (or rather was stationed in the order of
marching) ' behind them.' Which is properly expressed by
St. Paul, (in the above cited text, 1 Cor. x. 4.) as ' the rock
that followed them.' For Christ was more particularly 'a
rock of defence to Israel,' by this changed manoeuvre in fol-
lowing them; because he thereby prevented the pursuit of
their cruel enemies, the standing armies of the Egyptian
tyrant.
" I must remark, however, that in the text, which is pa-
rallel to St. Paul's testimony that Christ was the rock which
followed, viz. Exod. xiv. 19, 20. Christ is not mentioned
under the supreme title of Jehovah, (as in the preceding chap-
ter, ver. 21.) but only as ' an angel of God.' But the angel
appointed to this most gracious and merciful purpose of
the Almighty, was really of a supreme divine dignity, infinitely
superior to all other angels. For (in another parallel text on
the same subject,.-wherein the title of angel is also given, viz.
Exod. xxiii. 20. to 23.) God declared, saying, ' My name is
in him,' (viz. the name Jehovah, signifying all time, past,
present, and future, or the eternal Being) — ' Behold,' (said
God to the hosts of Israel) ' / send an angel' (or a mes-
senger) ' before thee, to keep thee in the way,' (the object of
intention before described) ' and to bring thee into the place
which I have prepared. Beware of him,' [or rather watch
(thyself,) or be respectful before him, VJ31? or in his presence]
' and obey his voice,' (i. e. the word of God, the true cha-
racter of Christ, even before the creation ;) 'provoke him not,'
(or rather, murmur not against him) 'for he will not pardon
your transgressions, for my name is in him,' (not placed upon
him, as the outward tokens of mere temporary authority are
given, to be exhibited like the insignia of nobility, or robes
of magistrates, but really ' in him,' 13lp3 ' within him,' i. e.
thoroughly included in his personal existence.) ' But if thou
shalt indeed obey his voice,' (i. e. ' the word of God' the true
figurative character of the Son of God) 'and shalt do all that
I speak,' (for it is Jehovah, the Lord God, that speaketh in
Christ) ' then I will be an enemy to thine enemies' &c. It is
therefore unquestionably evident, from the examination of
all these texts, that Christ, whom St. Paul has declared to be
' the rock that followed' the Israelites, was also the Lord, or
Jehovah, (as he is expressly called in the first text here cited,
Exod. xiii. 21.) that ' went before' the Israelites ' by day,' in
a pillar of a cloud, to lead them in ' the way, and by night
«
Observations on the pretended
CHAP. IX.
supremacy of the bishop of Rome.
in a pillar of fire? &c. as expressly declared in the first text
cited in this note ; and, therefore, an attempt to set up any
mere mortal man, as the rock, or foundation, of the true
catholic church, must be attributed either to extreme igno-
rance of the Holy Scriptures, or to extreme wickedness; but
certainly, also, to the delusion of spiritual enemies !"
That the power of the keys, or of binding and loosing
belonged equally to all the apostles, the author goes on to
prove.
if. But there is a testimony of high authority, which ren-
ders it unquestionable that this declaration of our Lord, re-
specting the power of ' binding and loosing,'' related ' to them,'
(the other disciples) ' as well as to him.' Even another de-
claration, made by our Lord himself, ' to his disciples,' re-
specting the same identical power, which our Lord attributed
equally to all the disciples then present.
" The particular discourse of our Lord, to which I now
refer, seems to have been made at Capernaum, after the
miracle of the fish, (bearing the tribute-money in his mouth)
which Peter was sent to catch ; as related in the 17th chapter
of St. Matthew. And in the beginning of the very next chapter
(the 18th) we are informed as follows — •' M the same time
came the disciples unto Jesus, saying, Who is the greatest in the
kingdom of heaven?' Our Lord's answer to this question,
(wherein he urges the necessity of a humiliation like that of
little children, as the proper disposition to qualify mankind
for the kingdom of heaven) is continued from the 2d verse to
the 14th verse of this chapter; which shows, that the dis-
ciples, in general, were still present, as they would certainly
wait for the desired answer to their own question ; and then
our Lord immediately afterward proceeded to instruct them
(from the 15th to the 17th verse) in the general duty of be-
haviour towards a brother that has trespassed against us.
After which our Lord added, (in the 18th verse) ' Verily I
say unto you, (ufwv, a plural pronoun, which must refer
unto all the disciples that were then assembled) ' Whatsoever
ye shall bind on earth,' (JVjjtt, a verb in the second person
plural, plainly including all the disciples that were then pre-
sent) 'shall be bound in heaven; and whatsoever ye shall
loose on earth,' ?w<r*iTe, another plural verb) ' shall be loosed
in heaven.'
" This is exactly the power of the keys, which the Church
of Rome has, most absurdly, attributed to St. Peter alone, in
order to invest the bishops of Rome (on the vain pretence of
their being St. Peter's successors) with an exclusive claim to
all these ecclesiastical privileges of binding and loosing, which
our Lord manifestly, in this parallel text, attributed to all his
faithful apostles, without any partial distinction.
" But the importance of examining, not only parallel texts,
but also more particularly the context, of any difficult sen-
tence in Holy Scripture, for a more easy comprehension of
the true meaning, is clearly exemplified in the examination
of the first text in question, viz. Matt. xvi. 18, 19. for we
are informed in the very next verse, the 20tb, that our Lord
' then charged his disciples,' (rore, then, that is, immediately
after his discourse about the rock and keys) ' that they should
tell no man that he was Jesus the Christ ;' manifestly referring to
the first circumstance of the context concerning himself, viz.
the declaration of Peter, ' Thou art the Christ,' &c. (Matt. xvi.
16.) in answer to his own question to all the disciples —
' Whom say ye that I am ?'
" That this question was not addressed to Peter alone, is
manifest by the plural pronoun and verb {vfjunt, teyere) ' Whom
say ye that I am ? And, therefore, St. Peter's answer must
be considered as intended not merely for himself, but also for
his brethren, the other faithful witnesses of Christ's miracles
and doctrines ; so that the substance of this answer — ' Thou
art the Christ, the Son of the living God' — must necessarily
be understood as the true foundation or rock, of the catholic
church, revealed to Peter by our heavenly Father, as stated
in the 17th and 18th verses.
" This declaration, therefore, that he was the Christ, was ma-
nifestly the subject of our Lord's charge to the disciples, that
' they should tell no man ;' that is, not until after the time of
his sufferings and death, which were the next topics in the
continuation of his discourse. The declaration of Peter,
therefore, demonstrated the true foundation, or rock, of the
church, which (as Christ himself testified,) our heavenly Fa-
ther had revealed to Peter. And it is also remarkable, that
the very next discourse of our Lord to his disciples, recorded
in the context, (v. 21.) should produce that severe censure
against Peter, which still farther demonstrated that Peter could
not be the rock on which Christ's church was to be built.
(Matt. xvi. 21.) 'From that time forth' (xvo Tore,) 'began
Jesus to show unto his disciples how that he must go unto Jeru-
salem, and suffer many things of the elders, and chief priests,
and scribes, and be killed,' (all the predicted consequences
of his being the Christ, the character which Peter himself
had declared,) ' and' (that he should) ' be raised again the
third day. Then Peter took him' (v. 22.) ' and began to rebuke
him, saying, Be it far from thee, Lord,' (or rather, according
to the Greek original, as rendered in the margin — ' Pity thy-
self, Lord') — ' this shall not be unto thee. But he' (Christ, v.
23.) ' turned and said unto Peter' [rca ^rer^oi, ihe same appellative
(signifying a stone, or a small part of a rock,) which was given
to Peter by our Lord, in the 18th verse] — ' Get thee behind me,
Satan' (said our Lord,) ' thou art an offence unto me ; for thou
savour est not the things that be of God; but those that be of men.'
" Thus a fair examination and comparison of the whole con-
text, completely sets aside the vain supposition of the Romish
Church, that Peter was the rock of Christ's church ! And I
sincerely hope that a similar attention to this whole context.
may prevent any future attempts, that might otherwise be
prompted, by the prejudices of Roman Catholics, to bring
forward again this long-disputed question, on which they
have vainly set up the pretended supremacy of the Romish
Church, above all other episcopal churches ; and that it ma}
be silenced, and set at rest, for ever hereafter."
Christ commissions and
ST. LUKE.
sends forth seventy disciples.
CHAPTER X.
Christ appoints seventy disciples to go before him, two by two, to preach, heal, fyc. 1 — 12. Pronounces woes on
Chorazin and Capernaum, 13 — 16. The seventy return, and give account of their mission, 17 — 20. Christ
rejoices that the things which were hidden from the wise and prudent, had been revealed unto babes, and shows the
great privileges of the Gospel, 21 — 24. A lawyer inquires hov> he shall inherit eternal life, and is ansxoered,
25 — 29. The story of the good Samaritan, 30—37. The account of Martha and Mary, 38 — 42.
Lord
AAMD42°f ' 4 FTER these things, th«
Arri''Tp' ■** appointed other seventy also, and
— a sent them two and two before his
face, into every city and place, whither he himself
would come.
2 Therefore said he unto them, b The harvest
truly is great, but the labourers are few : c pray
ye therefore the Lord of the harvest, that he
would send forth labourers into his harvest.
3 Go your ways : d behold, I send you forth as
lambs among wolves.
* Matt. 10. 1. Mark G. 7.-
3. 1. <> Matt. 10. 16.-
-b Matt. 9. 37, 38. John 4. 35. ' 2 Thess.
-e Matt. 10- 9, 10. Mark 6. 8. Ch. 9. 3.
NOTES ON CHAP. X.
Verse 1. The Lord appointed other seventy] Rather, seventy
others, not other seventy, as our translation has it, which seems
to intimate that he had appointed seventy before this lime,
though probably, the word other has a reference to the twelve
chosen first : he not only chose twelve disciples to be con-
stantly with him : but he chose seventy others to go before
him. Our blessed Lord formed every thing in his church on
the model of the Jewish church ; and why ? Because it was
the pattern shown by God himself, the divine form which
pointed out the heavenly substance which now began to be es-
tablished in its place. As he before had chosen twelve apostles
in reference to the twelve patriarchs who were the chiefs of
the twelve tribes and the heads of the Jewish church, he now
publicly appointed (for so the word uviS~s$^v means) seventy
others, as Moses did the seventy elders whom he associated
with himself to assist him in the government of the people.
Exod, xviii. 19. xxiv. 1 — 9. These Christ sent by two and
two; 1. To teach them the necessity of concord among the
ministers of righteousness. 2. That in the mouths of two
witnesses every thing might be established. And 3. That
they might comfort and support each other in their difficult
labour. See on Mark vi. 7. Several MSS. and Versions have
seventy-two. Sometimes the Jews chose six out of each tribe :
this was the number of the great Sanhedrin. The names
of these seventy disciples are found in the margin of some
ancient MSS. but this authority is questionable.
4 e Carry neither purse, nor scrip, nor "Vd4^
shoes : and f salute no man by the way. Anc£]r™p'
5 s And into whatsoever house ye
enter, first say, Peace be to this house.
6 And if the Son of peace be there, your peace
shall rest upon it: if not, it shall turn to you
again.
7 h And in the same house remain, ! eating
and drinking such things as they give : for k the
labourer is worthy of his hire. Go not from
house to house.
f 2 Kings 4. 29. s Matt. 10. 12. » Matt. 10. 11. i 1 Cor. 10.
* Matt. 10. 10. 1 Cor. 9. 4, &c. 1 Tim. 5. 18.
Verse 2. That he would send forth] Ex/3«A>j. There seems
to be an allusion here to the case of reapers, who, though the
harvest was perfectly ripe, yet were in no hurry to cut it down.
News of this is brought to the lord of the harvest, the farmer,
and he is entreated to exert his authority, and hurry them out;
and this he does because the harvest is spoiling for want of be-
ing reaped and gathered in. See the notes on Matt. ix. 37, 38.
Verse 3. Lambs among wolves.] See on Matt. x. 16.
Verse 4. Carry neither purse, nor scrip] See on Matt. x. 9,
&c. and Mark vi. 8, &c.
Salute no man by the way.] According to a canon of the
Jews, a man who was about any sacred work, was exempted
from all civil obligations for the time; forasmuch as obedience
to God was of infinitely greater consequence than the culti-
vation of private friendships, or the returning of civil compli-
ments.
Verse 5. Peace be to this house] See on Matt. x. 12.
Verse 6. The Son of peace] In the Jewish style, a man who
has any good or bad quality is called the son of it. Thus,
wise men are called the children of wisdom, Matt. xi. 19. Luke
vii. 35. So likewise, what a man is doomed to, he is called the
son of, as in Eph. ii. 3. wicked men are styled the children of
wrath: so Judas is called the son of perdition, John xvii. 12.
and a man who deserves to die, is called, 2 Sam. xii. 5. a sou
of death. Son of peace in the text not only means a peaceable,
quiet man, but one also of good report for his uprightness and
benevolence. It would have been a dishonour to this mission,
Christ commissions and
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CCI. 4.
8 And into whatsoever city ye enter,
and they receive you, eat such things
as are set before you :
9 a And heal the sick that are therein, and say
unto them, b The kingdom of God is come nigh
unto you.
10 But into whatsoever city ye enter, and they
receive you not, go your ways out into the streets
of the same, and say,
11 cEven the very dust of your city, which
cleaveth on us, we do wipe off against you : not-
withstanding be ye sure of this, that the kingdom
of God is come nigh unto you.
12 But I say unto you, that (1 it shall be more
tolerable in that day for Sodom, than for that
city.
13 e Wo unto thee, Chorazin ! wo unto thee,
Bethsaida ! f for if the mighty works had been
done in Tyre and Sidon, which have been done
in you, they had a great while ago repented,
sitting in sackcloth and ashes.
a
Ch. 9
2. b
Matt. 3. 2.
& 4.
17. & 10.
7.
Ver
11 —
c
Matt. 10.
14.
f!h
9. 5.
Acts 13
. 51. & 18. 6
. d Matt. 10
15
Mark 6. 11. e M
Ut.
11
21.—
— f Bzek.
3. 6. s
Matt.
11. 23.-
, .h
See
Gen.
11.
4. Deut.
1.
28.
Isai.
14. 13.
Jer. 51. 53.
i
3ee Ezek.
26.
20.
& 32.
18.
had the missionaries taken up their lodgings with those who
had not a good report among them who were without.
Verse 7. The labourer is worthy] See on Matt. x. 8, and 12.
Go not from house to house.] See on Matt. x. 11.
Verse 9. The kingdom of God is come nigh unto you.] Etpf
■jpcts, is just upon you. This was the general text on which
they were to preach all their sermons. See it explained,
Matt. iii. 2.
Even the very dust of your city] See on Matt. x.
Wo unto thee, Chorazin .'] See on Matt. xi. 21 ,
To hell] To Hades. See this explained, Matt.
Verse 11
14, 15.
Verse 13
24.
Verse 15
xi. 23.
Verse 16. He that despiseth you, despisethme] " The holy
blessed God said : ' Honour my statutes, for they are my am-
bassadors : and a man's ambassador is like to himself. If thou
honour my precepts, it is the same as if thou didst honour
me ; and if thou despise them, thou despisest me." R. Tan-
cum. " He that murmurs against his teacher, is the same as
if he had murmured against the divine Shekinah." Sanhe-
drin, fol. 110.
Verse 17. The seventy returned again with joy] Bishop
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An. Olymp.
CCI. 4.
CHAP. X. sends forth seventy disciples
14 But it shall be more tolerable for
Tyre and Sidon at the judgment than
for you.
15 s And thou, Capernaum, which art '' exalted
to heaven, ? shalt be thrust down to hell.
16 k He that heareth you, heareth me; and 'he
that despiseth you, despiseth me ; m and he that
despiseth me, despiseth him that sent me.
17 % And D the seventy returned again with joy,
saying, Lord, even the devils are subject unto us
through thy name.
18 And he said unto them, °I beheld Satan as
lightning fall from heaven.
19 Behold, p I give unto you power to tread
on serpents and scorpions, and over all the power
of the enemy : and nothing shall by any means
hurt you.
20 Notwithstanding, in this rejoice not, that
the spirits are subject unto you j but rather
rejoice, because q your names are written in
heaven.
" Matt. 10. 40.
Mark 9. 37. John 13. 20. > 1 Thess. 4. 8. n> John 5.
23. ■> Ver. 1.-
— o John 12. 31. & 16. 11. Rev. 9. 1. & 12. 8, 9 » Mark
16. 18. Acts 28.
5. 1 Exod. 32. 32. Ps. 69. 28. Isai. 4. 3. Dan. 12. 1.
Phil. 4. 3. Heb.
12. 23. Rev. 13. 8. & 20. 12. & 21. 27.
Pearce thinks they returned while our Lord was on his slow
journey to Jerusalem, and that they had been absent only a
few days.
' Verse 18. I beheld Satan] Or, Satan himself, — rav 2«t<*v#v,
the very Satan, the supreme adversary : falling, as lightning,
with the utmost suddenness, as a flash of lightning falls from
the clouds, and at the same time, in the most observable man-
ner. The fall was both very sudden and very apparent.
Thus should the fall of the corrupt Jewish state be, and thus
was the fall of idolatry in the Gentile world.
Verse 19. To tread on serpents, &.c] It is possible that by
serpents and scorpions our Lord means the scribes and Pharisees,
whom he calls serpents and a brood of vipers, Matt, xxiii. 33.
(see the note there,) because through the subtlety and venom
of the old serpent, the devil, they opposed him and his doc-
trine ; and by trampling on these, it is likely that he means,
they should get a complete victory over such : as it was an an-
cient custom to trample on the kings and generals who had
been taken in battle, to signify the complete conquest which
had been gained over them. See Josh. x. 24. See also Rom.
xvi. 20. See the notes on Mark xvi. 17, 18.
Verse 20. Because your names are written in heaven.] This
form of speech is taken from the ancient custom of writing
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CCI. 4.
Divine things not revealed to the proud ST. LUKE.
21 IT a In that hour Jesus rejoiced in
spirit, and said, I thank thee, O Fa-
ther, Lord of heaven and earth, that
thou hast hid these things from the wise and
prudent, and hast revealed them unto babes:
even so, Father; for so it seemed good in thy
sight.
22 b All c things are delivered to me of my Fa-
ther : and d no man knoweth who the Son is, but
the Father ; and who the Father is, but the Son,
and he to whom the Son will reveal him.
23 IT And he turned him unto his disciples, and
said privately, e Blessed are the eyes which see
the things that ye see :
24 For I tell you, f that many prophets and
kings have desired to see those things which ye
a Matt. 11. 25. b Matt. 28. 18. John 3. 35. & 5. 27. & 17. 2. c Many
ancient copies add these words, And turning to his disciples, he said. d John
1. 18. & 6. 44, 46.
the names of all the citizeus in a public register, that the se-
veral families might be known, and the inheritances properly
preserved. This custom is still observed even in these king-
doms, though not particularly noticed. Every child that is
born in the land, is ordered to be registered, with the names
of its parents, and the time when born, baptized, or registered ;
and this register is generally kept in the parish church, or in
some public place of safety. Such a register as this is called
in Phil. iv. 3. Rev. iii. 5, &c. the book of life, i. e. the book or
register where (he persons were enrolled as they came into
life. It appears also probable, that when any person died, or
behaved improperly, his name was sought out and erased from
the book, to prevent any confusion that might happen in con-
sequence of improper persons laying claim to an estate, and to
cut off the unworthy from the rights and privileges of the
peaceable, upright citizens. To this custom of blotting the
names of deceased and disorderly persons out of the public
registers, there appear to be allusions, Exod. xxxii. 32. where
see the note ; and Rev. iii. 5. Deut. ix. 14. xxv. 19. xxix. 20.
2 Kings xiv. 27. Psal. Ixix. 28. cix. 13. and in other places.
Verse 21. Rejoiced in spirit] Was truly and heartily joyous :
felt an inward triumph. But ra> Tneitfetfi ? to cc y t a>, the Holy
Spirit, is the reading here of BCDKL. six others ; the three
Syriac, latter Persic, Coptic, JEthiopic, Armenian, Vulgate, all
the Itala except one, and Augustin and Bede. These might be
considered sufficient authority to admit the word into the text.
I thank thee] Bishop Pearce justly observes, the thanks are
meant to be given to God for revealing them to babes, not for
hiding them from the others. See on Matt. xi. 25.
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CCI. 4.
and haughty, but to the simple of heart.
see, and have not seen them; and to
hear those things which ye hear, and
have not heard them.
25 H And behold, a certain lawyer stood up,
and tempted him, saying, g Master, what shall I do
to inherit eternal life ?
26 He said unto him, What is written in the
law ? how readest thou ?
27 And he answering, said, h Thou shalt love
the Lord thy God with all thy heart, and with all
thy soul, and with all thy strength, and with all
thy mind ; and ' thy neighbour as thyself.
28 And he said unto him, Thou hast answered
right : this do, and k thou shalt live.
29 But he, willing to justify himself, said unto
Jesus, And who is my neighbour ?
e Matt. 13. 16. fl Pet. I. 10.—
6. 5. 'Lev. 19. 18. k Lev. 18.
Rom. 10. 5. 1 Ch. 16. 15.
-e Matt. 19. 16. &
5. Neh. 9. 29. Ez
: As5.
h Deut.
11, 13, 21.
Thou hast hid] That is, thou hast not revealed them to the
scribes and Pharisees, who idolized their own wisdom ; but
thou hast revealed them to the simple and humble of heart.
Verse 22. The Codex Alexandrinus, several other very
ancient MSS. and some ancient Versions, as well as the margin
of our own, begin this verse with, And turning to his disci-
ples, he said. But as this clause begins ver. 23. it is not
likely that it was originally in both. Griesbach has left these
words out of the text, and Professor White says, certissime
delenda, " these words should most assuredly be erased."
Verse 22. All things are delivered to me] See on Matt.
xi. 27.
Verse 23. Blessed are the eyes which see the things that ye
see] There is a similar saying to this among the Rabbins, in
Sohar. Genes, where it is said, " Blessed is that generation
which the earth shall bear, when the King Messiah cometh."
Verse 24. Many prophets] See on Matt. xiii. 11, and 17.
Verse 25. A certain lawyer] See on Matt. xxiv. 35.
Verse 27. Thou shalt love the Lord] See this important
subject explained at large, on Matt. xxii. 37 — 40.
Thy neighbour as thyself] See the nature of self-love ex-
plained on Matt. xix. 19.
Verse 29. Willing to justify himself] Wishing to make it
appear that he was a righteous man ; and that consequently he
was in the straight road to the kingdom of God, said, who is
my neighbour ; supposing our Lord would have at once an-
swered, " every Jew is to be considered as such, and the Jews
only." Now as he imagined he had never been deficient in
his conduct to any person of his own nation, he thought he
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Account of the CHAP. X.
30 And Jesus answering said, A cer-
tain man went down from Jerusalem to
Jericho, and fell among thieves, which
stripped him of his raiment, and wounded him,
and departed, leaving him half dead.
31 And by chance there came down a certain
priest that way : and when he saw him, a he
passed by on the other side.
32 And likewise a Levite, when he was at the
place, came and looked on him, and passed by on
the other side.
33 But a certain b Samaritan, as he journeyed,
came where he was : and when he saw him, he
had compassion on him,
good Samaritan.
a Ps. 38. 11.
-b John 4. 9.
had amply fulfilled the law. This is the sense in which the
Jews understood the word neighbour, as may be seen from
Lev. xxix. 15, 16, 17, and 18. But our Lord shows here, that
the acts of kindness which a man is bound to perform to his
neighbour when in distress, he should perform to any person,
of whatever nation, religion, or kindred, whom he finds in
necessity. As the word irXho-ioi signifies one who is near, Angl.
Sax. nehr-ta, he that is next; this very circumstance makes
any person our neighbour, whom we know ; and if in distress,
an object of our most compassionate regards. If a man came
from the most distant part of the earth, the moment he is
near you, he has a claim upon your mercy and kindness, as
you would have on his, were your* dwelling-place transferred
to his native country. It is evident, that our Lord uses the
word TT^trtov (very properly translated neighbour, from nae or
naer, near, and buer, to dwell) in its plain literal sense. Any
person whom you know, who dwells hard by, or who passes
near you, is your neighbour while within your reach.
Verse 30. And Jesus answering] Rather, then Jesus took him
up. This I believe to be the meaning of the word wo^x/Sav ;
he threw out a challenge, and our Lord took him up on his
own ground. See Wakefield's Testament.
A certain man went down from Jerusalem] Or, A certain man
of Jerusalem going down to Jericho. This was the most public
road in all Judea, as it was the grand thoroughfare between
these two cities for the courses of priests, twelve thousand of
whom are said to have resided at Jericho. See Lightfoot.
Fell among thieves] At this time the whole land of Judea
was much infested with hordes of banditti : and it is not un-
likely that many robberies might have been committed on that
very road to which our Lord refers.
Verse 31. And by chance] K.*r» wyKvgictt properly means
the coincidence of time and circumstance. At the time in which
34 And went to him, and bound A: M- 1°„32
■ A. D. 28.
up his wounds, pouring in oil and Ancciyinp
wine, and set him on his own beast,
and brought him to an inn, and took care of
him.
35 And on the morrow when he departed, he
took out two c pence, and gave them to the host,
and said unto him, Take care of him ; and
whatsoever thou spendest more, when I come
again, I will repay thee.
36 Which now of these three, thinkest thou,
was neighbour unto him that fell among the
thieves ?
37 And he said, He that showed mercy on
c See Matt. 20. 2.
the poor Jew was half dead, through the wounds which he
had received ; a priest came where he was. So the priest's
coming while the man was in that state, is the coincidence
marked out by the original words.
Verses 31 and 32. Priest and Levite are mentioned here,
partly because they were the most frequent travellers on this
road, and partly to show that these were the persons who,
from the nature of their office, were most obliged to perform
works of mercy ; and from whom a person in distress had a
right to expect immediate succour and comfort ; and their inhu-
man conduct here was a flat breach of the law, Deut. xxii. 1 — 4.
Verse 33. Samaritan is mentioned merely to show that he
was a person, from whom a Jew had no right to expect any
help or relief: because of the enmity which subsisted be-
tween the two nations.
Verse 34. Pouring in oil and wine] These, beaten together,
appear to have been used formerly, as a common medicine
for fresh wounds.
An inn] n«vJ«%eiav, from w«v all, and h%e^xt I receive^
because it receives all comers.
Verse 35. Two pence] Two denarii, about fifteen pence ,
English ; and which, probably, were at that time often time?
more value there, than so much is with us now.
Verse 36. Which — wds neighbour] Which fulfilled the duty
which one neighbour owes to another?
Verse 37. He that showed mercy] Or, so much mercy. His
prejudice would not permit him to name the Samaritan, yet
his conscience obliged him to acknowledge that he was the
only righteous person of the three.
Go, and do thou likewise.] Be even to thy enemy in dis-
tress as kind, humane, and merciful, as this Samaritan was.
As the distress was on the part of a Jew, and the relief was
afforded by a Samaritan, the lawyer, to be consistent with the
3 L
Christ is entertained
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him. Then said Jesus unto him, Go,
and do thou likewise.
38 H Now it came to pass, as they
went, that he entered into a certain village : and
a certain woman named a Martha received him
into her house.
ST. LUKE. at the house of Martha.
39 And she had a sister, called Ma-
ry, b which also
* John 11. 1. & 12. 2, 3.
decision he had already given, must feel the force of our
Lord's inference, that it was his duty to act to any person,
of whatever nation or religion he might be, as this Samaritan
had acted towards his countryman. It is very likely that
what our Lord relates here was a real matter of fact, and not
a parable ; otherwise the captious lay wer might have objected
that no such case had ever existed ; and that any inference
drawn from it was only begging the question ; but as he was,
in all probability, in possession of the fact himself, he was
forced to acknowledge the propriety of our Lord's inference
and advice.
Those who are determined to find something allegorical even
in the plainest portions of Scripture, affirm that the whole of
this relation is to be allegorically considered ; and, according
to them, the following is the true expasition of the text. The
certain man means Adam — went down, his fall — from Jerusalem,
t3\b\t> DNT yoreh shalorn, he shall see peace, perfection, &c.
meaning his state of primitive innocence and excellence — to
JericIiOf (UTV yareacho, his moon) the transitory and changeable
state of existence in this world — Thieves, sin and Satan —
stripped, took away his righteousness, which was the clothing
of the soul — wounded, infected his heart with all evil and hurt-
ful desires, which are the wounds of the spirit — half dead,
possessing a living body, carrying about a soul dead in sin.
Tlie priest, the moral law — the Levite, the ceremonial law
— passed by, either could not or would not afford any relief;
because by the law is the knowledge of sin, not the cure of it.
— A certain Samaritan, Christ ; for so he was called by the
Jews, John viii. 48.— as he journeyed, meaning his coming
from heaven to earth ; his being incarnated — came where he
was, put himself in man's place, and bore the punishment
due to his sins — had compassion, it is through the love and
compassion of Christ that the work of redemption was ac-
complished— went to him, Christ first seeks the sinner, who
through his miserable estate, is incapable of seeking or going
to Christ — bound up his wounds, gives him comfortable pro-
mises, and draws him by his love — pouring in oil, pardoning
mercy — wine, the consolations of the Holy Ghost — set him on
his own beast, supported him entirely by his grace and good-
ness, so that he no longer lives, but Christ lives in him — took
him to an inn, his church, uniting him with his people— took
care of him, placed him under the continual notice of his pro-
vidence and love— when he departed, when he left the world
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CCI. 4.
c sat at Jesus's feet,
and heard his word.
40 But Martha was cumbered about much
serving, and came to him, and said, Lord, dost
thou not care that my sister hath left me to
" 1 Cor. 7. 32, &c c Luke 3. 35. Acts 22. 3,
and ascended to the Father — took out two pence, or denarii,
the law and the Gospel; the one to convince of sin, the other
to show how it is to be removed — gave them to the host, the
ministers of the Gospel for the edification of the church of
Christ — take care of him, as they are God's watchmen and
God's stewards, they are to watch over the flock of Christ,
and give to each his portion of meat in due season. What
thou spendest more, if thou shouldsst lose thy health and life in
this work — when I come again, to judge the word, / will re-
pay thee, 1 will reward thee with an eternity of glory.
Several primitive and modern Fathers treat the text in this
way. What 1 have given before is, I believe, the meaning of
our blessed Lord. What I have given here is generally true
in itself but certainly does not follow from the text. Mr.
Baxter's Note here is good : " They who make the wounded
man Adam, and the good Samaritan Christ, abuse the passage*"
A practice of this kind cannot be too strongly reprobated.
Verse 38. A certain village] If ihis village was Bethany,
where Martha and Mary lived, at less than two miles' distance
from Jerusalem, see John xi. 1, 18. xii. 2. then this must
have happened later than Luke places it : because in chap*
xix. 29. he represents Jesus as having arrived after this at
Bethany; and what is said in chap. xiii. 22. and xvii. 11.
seems to confirm, that this visit of Jesus to Martha and Mary
ought to be placed later. Bishop Pearce.
Received him] Kindly received, virifc!;*™, she received him
in a friendly manner under her roof; and entertained him
hospitably. So the word is used in the best Greek writers.
Martha is supposed by some to have been a widow, with whom
her brother Lazarus and sister Mary lodged.
Verse 39. Sat at Jesus's feet] This was the posture of the
Jewish scholars, while listening to the instructions of the Rab-
bins. It is in this sense that St. Paul says he was brought up
at the feet of Gamaliel, Acts xxii. 3.
Verse 40. Martha was cumbered] Tlegita-Tretrt, perplexed,
from vig i, about, and <rifeta, I draw. She was harassed with
different cares and employments at the same time ; one draw-
ing one way,~and another, another. A proper description of
a worldly mind : but in Martha's favour it may be justly said,
that all her anxiety was to provide suitable and timely entertain-
ment for our Lord and his disciples ; for this is the sense in
which the word fnuctitctv, serving, should be taken. And we
should not, on the merest supposition, attribute earthly-mind-
His discourse to her
CHAP. X.
and her sister Mary.
a. m. 4032. Serve alone ? bid her therefore that she
A. D. 28.
ACC°l74mP' ^Ip me*
— 41 And
unto her, Martha,
Jesus answered and
Martha, * thou art
said
care-
» Matt. 7. 21. Ps. 27. 4.
edness to a woman whose character stands unimpeachable in
the Gospel ; and who, by entertaining Christ and his disciples,
and providing liberally for them, gave the highest proof that
she was influenced by liberality and benevolence, and not by
parsimony or covetousness.
Dost thou not care] Dost thou not think it wrong, that my
sister thus leaves me to provide and prepare this supper alone ?
Help me] Svvctvri^otjinTxt, from wi, together, and «»t<a«^/3«»«-
(uti, to support. The idea is taken from two pillars meeting
together at the top, exactly over the centre of the distance
between their bases, and thus mutually supporting each other,
Order her to unite her skill and strength with mine, that the pre-
sent business may be done with that speed and in that order
which the necessity and importance of the case demand.
Verse 41. Thou art careful and troubled] Thou art distracted,
f«,£|(ftvS5, thy mind is divided (see on Matt. xiii. 22.) in conse-
quence of which, rvg/ixgy, thou art disturbed, thy spirit is
thrown into a tumult.
About many things] Getting a variety of things ready for
this entertainment, much more than are necessary on such an
occasion.
Verse 42. One thing is needful] This is the end of the sen-
tence, according to Bengel. " Now Mary hath chosen, &c."
begins a new one. Ooe single dish, the simplest and plainest
possible, is such as best suits me and my disciples, whose meat
and drink it is to do the will of our heavenly Father.
Mary hath chosen that good part] That is, of hearing my
word, of which she shall not be deprived ; it being at present
of infinitely greater importance to attend to my teaching,
than to attend to any domestic concerns. While thou art bu-
sily employed in providing that portion of perishing food for
perishing bodies, Mary has chosen that spiritual portion, which
endures for ever, and which shall not be taken away from her ;
therefore 1 cannot command her to leave her present employ-
ment, and go and help thee to bring forward a variety of mat-
ters, which are by no means necessary at this time. Our
Lord both preached and practised the doctrine of self-denial ;
he and his disciples were contented with a little, and sump-
tuous entertainments are condemned by the spirit and design
of his Gospel, Multos morbos, multa fercula fecerunt. Seneca.
" Many dishes, many diseases."
Bishop Pearce remarks that the word %%u*, needful, is used
after the same manner for want of food in Mark xi. 25. where
of David, it is said, %%um ir%e, he had need, when it means
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An. Olvmp.
CCL'4.
ful and troubled about many things.
42 But b one thing is needful : and
Mary hath chosen that good part, which
shall not be taken away from her.
" Matt. 6. 19, 21. & 16. 26. 2 Cor. 5. 16.
he was hungry. I believe the above to be the true meaning
of these verses, but others have taken a somewhat different
sense from them : especially when they suppose that by one
thing needful our Lord means the salvation of the soul. To at-
tend to this, is undoubtedly the most necessary of all things, and
should be the first, the grand concern of every human spirit ;
but in my opinion it is not the meaning of the words in the
text. It is only prejudice from the common use of the words
in this way that could make such an interpretation tolerable.
Kypke in loc. has several methods of interpreting this pas-
sage. Many eminent commentators, both ancient and modern,
consider the text in the same way I have done. But this is
termed by some " a frigid method of explaining the pas-
sage ;" well, so let it be ; but he that fears God, will sa-
crifice everything at the shrine of truth. I believe this alone
to be the true meaning of the place, and I dare not give it
any other. Bengelius points the whole passage thus : Mar-
tha, Martha, thou art careful and troubled about many things :
but one thing is needful. Now, Mary hath chosen that good por-
tion, which shall not be taken away from her.
That the salvation of the soul is the first and greatest of all hu-
man concerns, every man must acknowledge who feels that he
has a soul : and in humility of mind to hear Jesus, is the only
way of getting that acquaintance with the doctrine of salvation
without which how can he be saved ? While we fancy we are in
no spiritual necessity, the things which concern salvation will
not appear needful to us ! A conviction that we are spiritu-
ally poor must precede our application for the true riches.
The whole, says Christ, need not the physician, but those
who are sick. Martha has been blamed by incautious people,
as possessing a carnal, worldly spirit ; and as Mary Magda-
lene has been made the chief of all prostitutes, so has Martha
of all the worldly-minded. Through her affectionate respect
for our Lord and his disciple3, and through that alone, she
erred. There is not the slightest intimation, that she was ei-
ther worldly-minded or careless about her soul ; nor was she
at this time improperly employed, only so far a6 the abund-
ance of her affection led her to make a greater provision than
was necessary on the occasion. Nor are our Lord's words to
be understood as a reproof; they are a kind and tender ex-
postulation, tending to vindicate the conduct of Mary. The
utmost that can be said on the subject is : Martha was well
employed, but Mary, on this occasion, better.
3 l 2
Christ teaches his
ST. LUKE
disciples to pray.
CHAPTER XL
Christ teaches his disciples to pray, 1 — 4. Shows the necessity of importunity in prayer, 5 — 13. Casts out a
dumb demon, 14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, 15 — 23.
Miserable state of the Jews, 24 — 26. Who they are that are truly blessed, 27, 28. He preaches to the people^
29 — 36. A Pharisee invites him to dine with him, who takes offence because he washed not his hands, 37, 38.
Our Lord exposes their hypocrisy, 39 — 44. He denounces woes against the lawyers, 45 — 52. The scribes and
Pharisees are greatly offended, and strive to entangle him in his words, 53, 54.
ND it came to pass, that as he
was praying in a certain place,
when he ceased, one of his disciples
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said unto him, Lord, teach us to pray, as John also
taught his disciples
2 And he said unto them, When ye pray, say,
a Our Father which art in heaven, Hallowed be thy
name. Thy kingdom come. Thy will be done,
as in heaven, so in earth.
3 Give us b day by day our daily bread.
4 And forgive us our sins ; for we also forgive
every one that is indebted to us. And lead us
not into temptation ; but deliver us from evil.
« Matt. 6. 9. b Or, for the day.
NOTES ON CHAP. XI.
Verse 1 — 5. Teach us to pray] See the nature of prayer,
with an ample explanation of the different parts of the Lord's
Prayer, treated of in Matt. vi. 5 — 15. The prayer related
here by Luke is not precisely the same as that mentioned by
Matthew ; and indeed it is not likely that it was given at the
same time. That in Matthew seems to have been given after
the second pass-over, and this in Luke was given probably
after the third pass-over, between the feast of Tabernacles,
and the Dedication. It is thus that Bishop Newcome places
them in his Greek Harmony of the Gospels.
There are many variations in the MSS. in this prayer ; but
they seem to have proceeded principally from the desire of
rendering this similar to that in Matthew. Attempts of this
nature have given birth to multitudes of the various readings
in the MSS. of the New Testament. It should be remarked
also, that there is no vestige of the doxology found in Mat-
thew, in any copy of St. Luke's Gospel.
Verse 4. Lead us not into temptation, fyc] Dr. Lightfoot
believes that this petition is intended against the visible ap-
paritions of the devil, and his actual obsessions : he thinks
that the meaning is too much softened by our translation.
Deliver us from evil, is certainly a rery inadequate rendering
5 And he said unto them, Which of ^"f
you shall have a friend, and shall go Acc°iy™p*
unto him at midnight, and say unto him,
Friend, lend me three loaves :
6 For a friend of mine c in his journey is
come to me, and I have nothing to set before
him ?
7 And he from within shall answer and say,
Trouble me not: the door is now shut, and my
children are with me in bed ; I cannot rise and give
thee.
8 I say unto you, d Though he will not rise
and give him because he is his friend, yet be-
c Or, out of his way. a Ch. 18. 1, &c.
of f va-ctt tjftcti etTFo rev Trtv^av j literally, Deliver us from the
wicked one.
Verse 6. In his journey is come] Or, perhaps more literally,
A friend of mine is come to me out of his way, e| ofov, which
renders the case more urgent — a friend of mine benighted,
belated, and who has lost his way, is come unto me. This
was a strong reason why he should have prompt relief.
Verse 7. My children are with me in bed] Or, J and my
children are in bed; this is Bishop Pearce's translation, and
seems to some preferable to the common one. See a like
form of speech in 1 Cor. xvi. 11. and in Eph. iii. 18. How-
ever, we may conceive that he had his little children t« tfxi-
£tct, in bed with him; and this heightened the difficulty of
yielding to his neighbour's reqaest.
But if he persevere knocking ; (At si ille perseveraverit pul-
sans.) This sentence is added to the beginning of ver. 8. by
the Armenian, Vulgate, four copies of the Itala, Ambrose, Au-
gustin, and Bede. On these authorities (as I find it in no
Greek MS.) I cannot insert it as a part of the original text ;
but it is necessarily implied; for as Bishop Pearce justly ob-
serves, unless the man in the parable be represented as con-
tinuing to solicit his friend, he could not possibly be said to
use importunity : once only to ask, is not to be importunate.
&
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Importunity recommended CHAP. XI.
cause of his importunity he will rise
and give him as many as he needeth.
9 a And I say unto you, Ask, and it
shall be given you ; seek, and ye shall find ;
knock, and it shall be opened unto you.
10 For every one that asketh receiveth; and
he that seeketh findeth; and to him that knock-
eth it shall be opened.
11 b If a son shall ask bread of any of you
that is a father, will he give him a stone? or
if he ask a fish, will he for a fish give him a
serpent ?
12 Or if he shall ask an egg, will he c offer
hjjjn a scorpion ?
13 If ye then, being evil, know how to give
good gifts unto your children : how much more
shall your heavenly Father give the Holy Spirit
to them that ask him ?
14 H d And he was casting out a devil, and
it was* dumb. And it came to pass, when the
devil was gone out, the dumb spake; and the
people wondered.
15 But some of them said, e He casteth out
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a Matt. 7. 7. & 21. 22. Mark 11. 24. John 15. 7. James 1. 6. 1 John
3. 22. b Matt. 7. 9. « Gr. give. a Matt. 9. 32. & 12. 22. * Matt.
9. 34. & 12. 24.
Verse 9. And (or, therefore) 1 say unto you, Ask] Be im-
portunate with God, not so much to prevail on him to save
you, as to get yourselves brought into a proper disposition to
receive that mercy which he is ever disposed to give. He
who is not importunate for the salvation of his soul, does
not feel the need of being saved : and were God to commu-
nicate his mercy to such, they could not be expected to be
grateful for it ; as favours are only prized and esteemed in
proportion to the sense men have of their necessity and im-
portance. See this subject explained Matt. vii. 7, 8.
Verse 12. Cffler him a scorpion ?] 2*efw<av, the Greek ety-
mologists derive the name from e-KogTi&iv t«v uv, scattering
the poison. But is there any similitude between a scorpion
and an egg, that the one might be given and taken in place
of the other ? We know there is the utmost similitude be-
tween some fish, especially those of the eel kind, and serpents:
and that there are stones exactly similar to bread, in their ap-
pearance 5 from which we may conjecture that our Lord in-
tended to convey the same idea of similitude between an egg
and a scorpion. Perhaps the word scorpion here may be used
in praye
devils through f Beelzebub the chief
of the devils.
1 6 And others, tempting him, g sought
of him a sign from heaven.
17 h But 5 he, knowing their thoughts, said unto
them, Every kingdom divided against itself is
brought to desolation ; and a house divided against
a house falleth.
1 8 If Satan also be divided against himself, how
shall his kingdom stand ? because ye say that I
cast out devils through Beelzebub.
19 And if I by Beelzebub cast out devils, by
whom do your sons cast them out ? therefore shall
they be your judges.
20 But if I k with the finger of God cast out
devils, no doubt the kingdom of God is come upon
you.
21 l When a strong man armed keepeth his
palace, his goods are in peace :
22 But m when a stronger than he shall come
upon him, and overcome him, he taketh from
him all his armour wherein he trusted, and divideth
his spoils.
f Gr. Beehebul, and so Ver. 18, 19. s Matt 12. 38. & 16. 1. h Matt.
12. 25. Mark 3. 24. > John 2. 25. k Exod. 8. 19. " Matt. 12. 29.
Mark 3. 27. ■» l3aj. 53. 12. Col. 2. 15.
for any kind of serpent that proceeds from an egg, or the
word egg may be understood : the common snake is ovipa-
rous; it brings forth a number of eggs, out of which the
young ones are hatched. If he ask an egg, will he for one
that might nourish him, give him that of a serpent. But Bo-
chart states that the body of a scorpion is like to an egg, espe-
cially if it be a white scorpion, which sort Nicander, iElian,
Avicenna, and others, maintain to be the first species. Nor do
scorpions differ much in size from an egg in Judea, if we may
credit what the monks of Messua say, that there are about Jeru-
salem, and through all Syria, great scorpions, &c. Hieron. 1. iv.
cap. xxix. col. 641. edit. 1692. To this it may be said, there
may be such a similitude between a white scorpion and an
egg, if the legs and tail of the former be taken away ; but
how there can be a resemblance any other way, I know not.
Verse 13. The Holy Spirit] Or, as several MSS. have it,
■wicvueidyetiev, the good spirit. See on Matt. vii. 11.
Verse 14. Casting out a devil] See on Matt. xii. 22.
Verse 19. Beelzebub] See on Matt. x. 25.
Verse 20. Finger of God] See on Exod. viii. 19.
IP
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The miserable state of ST. LUKE.
23 a He that is not with me is against
me : and he that gathereth not with me
scattereth.
24 b When the unclean spirit is gone out of a
man, he walketh through dry places, seeking rest ;
and finding none, he saith, I will return unto my
house whence I came out.
25 And when he cometh, he findeth it swept
and garnished.
26 Then goeth he, and taketh to him se-
ven other spirits more wicked than himself;
and they enter in, and dwell there : and
c the last state of that man is worse than the
first.
27 % And it came to pass, as he spake these
things, a certain woman of the company lifted
up her voice, and said unto him, d Blessed is
the womb that bare thee, and the paps which thou
hast sucked.
28 But he said, Yea, e rather, blessed are
they that hear the word of God, and keep it.
29 H f And when the people were gathered
thick together, he began to say, This is an evil
generation : they seek a sign ; and there shall
no sign be given it, but the sign of Jonas the
prophet.
30 For as g Jonas was a sign unto the Nine-
Son of man be V^f'
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the south shall
» Matt. 12. 30.— *> Matt. 12. 43. c John 5.
2 Pet. 2. 20. <J Ch. 1. 28, 48. « Matt. 7. 21.
f Matt. 12. 38, 39.
14. Hebr. 6. 4. & 10. 26.
Ch. 8. 21. James 1. 25.
Verse 24. When the unclean spirit] See on Matt. xii. 43.
Verse 27. A certain woman — lifted up her voice, and said]
It was very natural for a woman, who was probably a mother,
to exclaim thus. She thought that the happiness of the wo-
man who was mother to such a son, was great indeed : but
our blessed Lord shows her that even the holy Virgin could
not be benefited by her being the mother of his human na-
ture : and that they only were happy who carried Christ in
their hearts. True happiness is found in hearing the glad
tidings of salvation by Christ Jesus, and keeping them in a
holy heart, and practising them in an unblameable life.
Verse 29. This is an evil generation] Or, This is a wicked
race of men. See oi Matt. xii. 38 — 42.
Verse 31. The queen of the south, &c] Perhaps it would
ke better to translate, A queen of the south, and the men of
the unbelieving Jews.
vites, so shall also the
to this generation.
31 h The queen of
rise up in the judgment with the men of thin
generation, and condemn them: for she came
from the utmost parts of the earth to hear the
wisdom of Solomon ; and behold, a greater than
Solomon is here.
32 The men of Nineveh shall rise up in the
judgment with this generation, and shall con-
demn it : for * they repented at the preaching
of Jonas ; and behold, a greater than Jonas is
here.
33 k No man, when he hath lighted a candle,
putteth it in a secret place, neither under a ' bushel,
but on a candlestick, that they which come in may
see the light.
34 m The fight of the body is the eye : therefore
when thine eye is single, thy whole body also is full
of light : but when thine eye is evil, thy body also
is full of darkness.
35 Take heed therefore that the light which is in
thee be not darkness.
36 If thy whole body therefore be full of light,
having no part dark, the whole shall be full of light,
as when D the bright shining of a candle doth give
thee light.
e Jonah 1. 17. & 2. 10. 1> 1 Kings 10. 1. i Jonah 3. 5. * Matt.
5. 15. Mark 4. 21. Ch. 8. 16. > See Matt. 5. 15. » Matt. 6. 22.
» Gr. a candle by its bright shifting.
this race, shall rise up in judgment, he. See the note on ver. 7.
The 32d verse may be read in the same way.
Verse 33. No man, when he hath lighted, he] See on Matt.
r. 15. Our Lord intimates that if he worked a miracle
among such an obstinate people, who were determined to
disbelieve every evidence ef his Messiahship ; he should act as
a man who lighted a candle and then covered it with a busheS,
which must prevent the accomplishment of the end for which
it was lighted. See also on Mark iv. 21, &c.
Verse 34. The light of the body is the eye] Or, the eye is
the lamp of the body. See on Matt. vi. 22, &c.
The 35th and 36th verses are wanting in some MSS. and
are variously read in others.
Verse 36. The whole shall be full of light] Or, altogether
enlightened; i. e. when the eye is perfect, it enlightens the
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Hypocrisy and condemnation
37 IT And as he spake, a certain
Pharisee besought him to dine with
him: and he went in, and sat down to
meat.
38 And
veiled that
dinner.
39 bAnd the Lord said unto him, Now do ye
Pharisees make clean the outside of the cup and
the platter; but cyour inward part is full of raven-
ing and wickedness.
40 Ye fools, did not he that made that which is
without make that which is within also ?
CHAP. XL of the Pharisees.
41 dBut rather give alms e of such
a when the Pharisee saw it, he mar-
he had not first washed before
a Mark 7. 3.-
-" Matt. 23. 25-
27. Ch. 12. 33.-
— <= Tit. 1. 15. a Isai.
-e Or, as you art able.
58. 7. Dan. 4.
whole body. Every object within the reach of the eye, is as
completely seen as if there was an eye in every part. So the
eye is to every part of the body, what the lamp is to every
part of the house.
When the light of Christ dwells fully in the heart, it ex-
tends its influence to every thought, -word, and action ; and
directs its possessor how he is to act in all places and circum-
stances. It is of the utmost importance to have the soul
properly influenced by the wisdom that comes from above.
The doctrine that is contrary to the Gospel may say, igno-
rance is the mother of devotion ; but Christ shows that there
can be no devotion without heavenly light. Ignorance is the
mother of superstition ; but with this the heavenly light has
nothing to do.
• Verse 37. To dine] O-sruc, aen-v^i- The word et^irreiv signi-
fies theirs* eating of the day. The Jews made but two meals in
the day ; their «f <o-tov may be called their breakfast or their
dinner, because it was both, and was but a slight meal. Their
chief meal was their &«srvev or supper, after the heat of the
day was over ; and the same was the principal meal among
the Greeks and Romans. Josephus in his life, says, sect. 54.
that the legal hour of the <*^o-Tay on the Sabbath was the sixth
hour, or at twelve o'clock at noon, as we call it. What the
hour was on the other days of the week, he does not say ;
but probably it was much the same. Bishop Pearce.
Verse 38. First washed] See on Mark vii. 2 — 4.
Verse 39. Ye — make clean the outside] See on Matt, xxiii.
25.
Verse 40. Did not he that made that which is without] Did
not the maker of the dish form it so both outwardly and in-
wardly, as to answer the purpose for which it was made ?
And can it answer this purpose without being clean in the
inside as well as on the outside ? God has made you such j
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things as ye have; and behold, all
things are clean unto you.
42 f But wo unto you, Pharisees ! for ye tithe
mint and rue and all manner of herbs, and pass
over judgment and the love of God : these ought
ye to have done, and not to leave the other un-
done.
43 s Wo unto you, Pharisees ! for ye love the
uppermost seats in the synagogues, and greetings
in the markets.
44 a Wo unto you, scribes and Pharisees, hy-
pocrites ! ! for ye are as graves which appear
f Matt. 23. 23.-
-s Matt. 23. 6. Mark 12. 38, 39. h Matt. 23. 27.
i Ps. 5. 9.
both as to your bodies and souls, as he intended should show
forthjhis praise ; but can you think that the purpose of God
can be accomplished by you while you only attend to exter-
nal legal purifications, your hearts being full of rapine and
wickedness? How unthinking are you to imagine that God
can be pleased with this outward purification, when all within
is unholy !
Verse 41. Give alms of such things as you have] Meaning
either what was within the dishes spoken of before ; or what
was within their houses, or power : or what they had at hand,
for so to. aotTu. is used by the purest Greek writers. Cease
from rapine : far from spoiling the poor by wicked exactions,
rather give them alms of every thing you possess ; and when
a part of every thing you have is siucerely consecrated to
God for the use of the poor, then all that remains will be
clean unto you ; you will have the blessing of God in your
basket and store, and every thing will be sanctified to you.
These verses are very difficult, and are variously translated
and interpreted by critics and divines. I have given what I
believe to be our Lord's meaning, in the preceding paraphrase.
For a description of the rapine, &c. of the Pharisees, see on
Matt, xxiii. 25.
Verse 42. Ye tithe mint and rue] See on Matt, xxiii. 23.
Verse 43. Ye love the uppermost seats] Every one of them
affected to be a ruler in the synagogues. See on Matt, xxiii. 5.
Verse 44. Ye are as graves uhich appear not] In Matt,
xxiii. 27. our Lord tells them that they exactly resembled
whitewashed tombs, they bad no fairness but on the outside :
(see the note there,) but here he says they are like hidden
tombs, graves which were not distinguished by any outward
decorations, and were not elevated above the ground, so that
those who walked over them, did not consider what corrup-
tion was within : so they, under the vail of hypocrisy, covered
The wickedness and ST. LUKE.
not, and the men that walk over them
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are not aware of them.
45 Then answered one of the law-
yers, and said unto him, Master, thus saying thou
reproachest us also.
46 And he said, Wo unto you also, ye lawyers !
a for ye lade men with burdens grievous to be
borne, and ye yourselves touch not the burdens with
one of your fingers.
47 b Wo unto you ! for ye build the sepul-
chres of the prophets, and your fathers killed
them.
48 Truly ye bear witness that ye allow the deeds
of your fathers : for they indeed killed them, and
ye build their sepulchres.
49 Therefore also said the wisdom of God, c I
will send them prophets and apostles, and some of
them they shall slay and persecute :
50 That the blood of all the prophets which
a Matt. 23. 4. b Matt. 23. 29.-
-<: Matt. 23. 34. d Gen. 4. 8.
their iniquities, so that those who had any intercourse or con-
nexion with them, did not perceive what accomplished knaves
they had to do with.
Verse 45. Thou reproachest us] He alone who searches the
heart, could unmask these hypocrites ; and he did it so ef-
fectually that their own consciences acknowledged the guilt,
and re-echoed their own reproach.
Verse 46. Ye lade men with burdens] By insisting on the
observance of the traditions of the elders, to which it appears,
by the way, they paid no great attention themselves. See on
Matt, xxiii. 4;
Verse 47. Ye build the sepulchres] That is, ye rebuild and
beautify them. See on Matt, xxiii. 29.
Verse 48. Truly ye bear witness] Ye acknowledge that those
of old who killed the prophets were your fathers, and ye are
about to show by your conduct towards me and my apostles,
that ye are not degenerated, that ye are as capable of murder-
ing a prophet now, as they were of old.
Verse 49. The wisdom of God] These seem to be Luke's
words, and to mean that Jesus, the wisdom of God, (as he is.
called, 1 Gor. i. 24.) added the words which follow here, on that
occasion : and this interpretation of the words is agreeable to
that of Matthew, who makes Jesus speak in his own person :
wherefore behold, I send you prophets, &rc. Matt, xxiii. 34. See
the note there, and see Bishop Pearce.
Verse 50. That the blood] That the particle tvet, may be
translated so that, pointing out the event only, not the design
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condemnation of the lawyers, 8rc.
was shed from the foundation of the
world, may be required of this genera-
tion;
51 uFrom the blood of Abel unto ethe blood of
Zacharias, which perished between the altar and
the temple : verily I say unto you, It shall be re-
quired of this generation.
52 f Wo unto you, lawyers ! for ye have taken
away the key of knowledge: ye enter not in
yourselves, and them that were entering in ye
g hindered.
53 And as he said these things unto them, the
scribes and the Pharisees began to urge him vehe-
mently, and to provoke him to speak of many
things :
54 Laying wait for him, and b seeking to catch
something out of his mouth, that they might accuse
him.
e 2 Chron. 24. 20, 21. f Matt. 23. 13. e Or, forbad. h Mark 12. 13.
or intention, Bishop Pearce has well shown in his note on thi's
place, where he refers to the like use of the word in chap. ix.
45. xiv. 10. John x. 17. Rom. v. 20. xi. 11. 1 Cor. i. 15, 31.
&c.
Verse 51. From the blood of Abel] See this subject explained
at large on Matt, xxiii. 34.
Required] "Ex&TySnreTctt may be translated either by the
word visited or revenged, and the latter word evidently conveys
the meaning of our Lord. They are here represented as hav-
ing this blood among them ; and, it is intimated, that God will
come by and by to require it, and to inquire how it was shed,
and to punish those who shed it.
Verse 52. Ye have taken away the key of knowledge] By
your traditions ye have taken away tbe true method of inter-
preting the prophecies : ye have given a wrong meaning to
those scriptures which speak of the kingdom of the Messiah,
and the people are thereby hindered from entering into it. See
on Matt, xxiii. 13.
Verse 53. Began to urge him vehemently] Aetius evt%nt, they
began to be furious. They found themselves completely un-
masked in the presence of a vast concourse of people. See
chap. xii. 1. (for we cannot suppose that all this conversation
passed while Christ was at meat in the Pharisee's house, as
Matthew, chap, xxiii. 25. shows that these words were spoken
on another occasion.) They therefore question him on a va-
riety of points, and hope, by the multitude and impertinence
of the-ir questions, to puzzle or irritate hjm, so as to induce
Christ preaches against hypocrisy
him to speak rashly (for this is the import of the word awas-a^*-
■ngen) that they might find some subject of accusation against
him. See Wetstein and Kypke.
A minister of the Gospel of God should, above all men, be
continent of his tongue : his enemies, in certain cases, will
crowd question upon question, in order so to puzzle and con-
found him, that he may speak unadvisedly with bis lips, and
thus prejudice the truth he was labouring to promote and
defend. The following is a good prayer, which all who are
called to defend or proclaim the truths of the Gospel, may con-
fidently offer to their God. " Let thy wisdom and light, O
Lord, disperse their artifice and my darkness ! Cast the bright
CHAP. XII.
and the fear of man.
beams of thy light upon those who have to defend themselves
against subtle and deceitful men ! Raise and animate their
hearts that they may not be wanting to the cause of truth.
Guide their tongue that they may not be deficient in prudence,
nor expose thy truth by any indiscretions or unseasonable
transports of zeal. Let meekness, gentleness, and long-suffer-
ing influence and direct their hearts, and may they ever feel
the full weight of that truth, the wrath of man worketh not
the righteousness of God .'" The following advice of one of
the ancients is good : EtjjS-i tfyc&ios »« etK^av Tt/jrra^eva?, x.a.Mv
y«£ x$x>)tov fogerS-xt x.oe.i v<x£v. " Stand thou firm as a beaten
anvil : for it is the part of a good soldier to be flayed alive,
and yet conquer."
CHAPTER XII.
Christ preaches to his disciples against hypocrisy, and against timidity in publishing the Gospel, 1 — 5. Excite-s
them to have confidence in Divine Providence, 6, 7. Warns them against denying him, or betraying his cause,
8, 9. Of the blasphemy against the Holy Ghost, 10. Promises direction and support in persecution, 11, 12.
Warns the people against covetousness, 13 — 15. Parable of the rich man who pulled down his granaries to build
greater, 16 — 21. Cautions against carking cares and anxieties, 22 — 32. The necessity of living to God, and in
reference to eternity, 33 — 40. At the request of Peter, he further explains the preceding discourse, 41 — 48. The
effects that should be produced by the preaching of the Gospel, 49 — 53. The signs of the times, 54 — 57. The ne-
cessity of being prepared to appear before the judgment-seat of God, 58, 59.
■"N a the mean time, when there werejjdarkness, shall be heard in the light;
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_M_ gathered together an innumerable
multitude of people, insomuch that they
trode one upon another, he began to say unto his
disciples first of all, b Beware ye of the leaven of
the Pharisees, which is hypocrisy.
2 c For there is nothing covered that shall not
be revealed; neither hid that shall not be
known.
3 Therefore whatsoever ye have spoken in
* Matt. 16. 6. Mark 8. 15.. b Matt. 16. 12. F Matt. 10. 26. Mark 4. 22,
NOTES ON CHAP. XII.
Verse 1. An innumerable multitude of people] Tw y.v^ictS'av
rov axMv, myriads of people. A myriad is ten thousand, and
myriads must, at the very lowest, mean twenty thousand.
But the word is often used to signify a crowd or multitude
which cannot be readily numbered. There was doubtless a
vast crowd assembled on this occasion, and many of them
were deeply instructed by the very important discourse
which our Lord delivered.
Leaven of the Pharisees] See Matt. xvi. 1—12.
Which is hypocrisy.] These words are supposed by some to
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and that which ye have spoken in the
ear in closets, shall be proclaimed upon
the house-tops.
4 d And I say unto you, e my friends, Be not
afraid of them that kill the body, and after that
have no more that they can do :
5 But I will forewarn you whom ye shall fear :
Fear him, which after he hath killed hath power
to cast into hell ; yea, I say unto you, Fear him.
Ch. 8. 17. d Matt. 10. 28. Isai. 51. 7,8, 12, 13. Jer. 1. 8. « John 15. 14, 15.
be an addition to the text, because it does not appear that it
is their hypocrisy which Christ alludes to, but ihe\rfalse doc-
trines. They had, however, a large proportion of both.
Verse 2. There is nothing covered] See the notes on Matt.
v. 15. x. 26,27. Markiv. 22.
Verse 4. Kill the body] See on Matt. x. 28.
Verse 5. Fear him] Even the friends of God are com-
manded to fear God, as a being who has authority to send both
body and soul into hell. Therefore it is proper even for the
most holy persons to maintain a fear of God, as the punisher
of all unrighteousness. A man has but one life to lose, and
3 M
Christ exhorts his disciples to confidence in ST. LUKE.
AaMd4293' *> ^re not ^ve sparrows sold for two
AcciiT' a farthings, and not one of them is
forgotten before God ?
7 But even the very hairs of your head are
all numbered. Fear not therefore; ye are of
more value than many sparrows.
8 b Also I say unto you, Whosoever shall con-
fess me before men, him shall the Son of man
also confess before the angels of God :
9 But he that denieth me before men, shall be
denied before the angels of God.
10 And c whosoever shall speak a word against
the Son of man, it shall be forgiven him; but
unto him that blasphemeth against the Holy Ghost,
it shall not be forgiven.
11 d And when they bring you unto the syna-
* See Matt. 10. 29. B Matt. 10. 32. Mark 8. 38. 2 Tim. 2. 12. 1 John 2. 23.
<= Malt. 18. 31, 32. Mark 3. 28. 1 John 5. 16.
one soul to save ; and it is madness to sacrifice the salvation
of the soul, to the preservation of the life.
Verse 6. Are not jive sparrows sold for two farthings ?~] See
this explained on Matt. x. 29. from which place we learn that
two sparrows were sold for one farthing, and here that Jive
were sold for two farthings : thus we find a certain proportion :
for one farthing you could get but two, while for two farthings
you could get Jive.
Verse 7. Fear not therefore] Want of faith in the provi-
dence and goodness of God, is the source of all human in-
quietudes and fears. He has undertaken to save and defend
those to the uttermost who trust in him. His wisdom cannot
be surprised, his power cannot be forced, hislove cannot forget
itself. Man distrusts God, and fears that he is forgotten by
him, because he judges of God by himself; and he knows
that he is apt to forget his Maker, and be unfaithful to him.
See on Matt. x. 29—31.
Verse 8. Shall confess] See on Matt. x. 32, 33.
Verse 10. Him that blasphemeth] See the sin against the
Holy Ghost explained, Matt. xii. 32.
Verse 11. Unto magistrates and powers] See Matt. x.
17—20.
Take ye no thought] See Matt. vi. 25. x. 19.
Verse 13. Speak to my brother, that he divide] Among the
Jews, the children had the inheritance of their fathers divided
among them : the eldest had a double portion, but all the rest
had equal parts. It is likely the person complained of in the
text, was the elder brother ; and he wished to keep the whole
to himself, a case which is far from being uncommon. The
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God, Cautions against covetousness:
gogues, and unto magistrates and pow-
ers, take ye no thought how or what
thing ye shall answer, or what ye shall
say:
12 For the Holy Ghost shall teach you in the
same hour what ye ought to say.
13 IT And one of the company said unto him,
Master, speak to my brother, that he divide the
inheritance with me.
14 And he said unto him, eMan, who made
me a judge or a divider over you?
15 And he said unto them, f Take heed, and
beware of covetousness; for a man's life con-
sisteth not in the abundance of the things which
he possesseth.
16 And he spake a parable unto them, saying,
<J Matt. 10. 19. Mark 13. 11. Ch. 21. 14. e j0Qn 18. 36. A 1 Tim. 6. 7,&c.
spirit of covetousness cancels all bonds and obligations ; makes
wroDg right, and cares nothing for father or brother.
Verse 14. A judge] Without some judgment given in the
case, no division could be made, therefore Jesus added the
word judge. Pearce. A minister of Christ ought not to
concern himself with secular affairs, any farther than charity
and the order of discipline require it. Our Lord could have
decided this difference in a moment ; but the example of a
perfect disengagement from worldly things was more neces-
sary for the ministers of his church, than that of a charity ap-
plying itself to temporal concerns. He who preaches salva-
tion to all should never make himself a party man; otherwise
he loses the confidence, and consequently the opportunity of
doing good to the party against whom he decides. Better to
leave all these things to the civil magistrate, unless where a
lawsuit may be prevented, and the matter decided to the sa-
tisfaction or acquiescence of both parties.
Verse 15. Beware of covetousness] Or rather, beware of all
inordinate desires. I add ■sra.vw, all, on the authority of
ABDKLM— Q, twenty-three others, both the Syriac, all the
Persic, all the Arabic, Coptic, JEthiopic, Armenian, Vulgate,
all the Itala, and several of the primitive Fathers.
Inordinate desires. XlXeoie^ietq, from a-Ae<av, more, and e%ttt,
to have, the desire to have more and more, let a person possess
whatever he may. Such a disposition of mind is never sa-
tisfied ; for as soon as one object is gained, the heart goes out
after another.
Consisteth not in the abundance] That is, dependeth not on
the abundance. It is not superfluities that support man's life«
Of the rich man who pulled CHAP. XII.
The ground of a certain rich man
brought forth plentifully :
17 And he thought whithin himself,
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saying, What shall I do, because I have no room
where to bestow my fruits ?
18 And he said, This will I do: I will pull
down my barns, and build greater; and there will
I bestow all my fruits and my goods.
19 And I will say to my soul, aSoul, thou hast
much goods laid up for many years ; take thine
ease, eat, drink, and be merry.
20 But God said unto him, Thou fool, this
night b thy c soul shall be required of thee : d then
whose shall those things be which thou hast pro-
yided ?
21 So is he that layeth up treasure for himself,
e and is not rich towards God.
22 % And he said unto his disciples, There-
a Eccles. 11. 9. Ecclus. 11. 19. 1 Cor. 15 32. James 5. 5. b Or, do they
require thy soul. c Job 20. 22. & 27. 8. Ps. 52. 7. James 4. 14.
but necessaries. What is necessary God gives liberally : what
is superfluous, he has not promised. Nor can a man's life be
preserved by the abundance of his possessions : to prove this
he spoke the following parable.
Verse 16. The ground of a certain rich man, &c] He had
generally what is called good luck in his farm, and this was a
remarkably plentiful vear
Verse 17. He thought within himself] Began to be puzzled
in consequence of the increase of his goods. Riches, though
ever so well acquired, produce nothing but vexation and em-
barrassment.
Verse 18. I will pull down, &c."| The rich are full of de-
signs concerning this life ; but in general take no thought
about eternity till the time that their goods and their lives are
both taken away.
Verse 19. Soul, thou hast much goods] Great possessions are
generally accompanied with pride, idleness, and luxury; and
these are the greatest enemies to salvation. Moderate poverty ,
as one justly observes, is a great talent in order to salvation ;
but it is one which nobody desires.
Take thine ease, eat, drink, and be merry.] This was exactly
the creed of the ancient atheists and Epicureans. Ede, bibe;
lude; post mortem nulla voluptas. What a wretched portion1
for an immortal spirit! and yet those who know not God
have no other, and many of them not even this.
Verse 20. Thou fool!] To imagine that a man's comfort
and peace can depend upon temporal things! or to suppose
that these can satisfy the wishes of an immortal spirit.
down his barns to build largo
fore I say unto you, f Take no thought
for your life, what ye shall eat; nei-
ther for the body, what ye shall put on
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23 The life is more than meat, and the body
i§ more than raiment.
24 Consider the ravens, for they neither sow nor
reap; which neither have storehouse nor barn;
and 8 God feedeth them : how much more are ye
better than the fowls ?
25 And which of you with taking thought can
add to his stature one cubit?
26 If ye then be not able to do that thing which
is least, why take ye thought for the rest?
27 Consider the lilies how they grow : they toil
not, they spin not ; and yet I say unto you, that
Solomon in all his glory was not arrayed like one
of these.
28 If then God so clothe the grass, which is
d Ps. 39. 6. Jer. 17. 11. e Matt. 6. 20. Ver. 33. 1 Tim. 6. 18, 19. James
2. 5. f Matt. 6. 25. s Job 38. 41. Ps. 147. 9.
This night] How awful was this saying! He had just made
the necessary arrangements for the gratification of his sensual
appetites ; and in the very Dight in which he had finally settled
all his plans, his soul was called into the eternal world ! What a
dreadful awakening of a soul, long asleep in sin ! He is now
hurried into the presence of his Maker, none of his worldly
goods can accompany him, and he has not a particle of hea-
venly treasure ! There is a passage much like this in the book
of Ecclesiasticus, chap. xi. 18, 19. There is that waxeth rich
by his wariness and pinching, and this is the portion of his re-
ward: Whereas he saith, I have found rest, and now will eat
continually of my goods ; and yet he knoweih not what time shall
come upon him; and that he must leave those things to others,
and die. We may easily see whence the above is borrowed.
Verse 21. So is he] That is, thus will it be. This is not an
individual case ; all who make this life their portion, and who
are destitute of the peace and salvation of God, shall, sooner
or later, be surprised in the same way.
Layelh up treasure for himself] This is the essential charac-
teristic of a covetous man ; he desires riches ; he gets them ;
he lays them up, not for the necessary uses to which they
might be devoted, but for himself; to please himself, and to
gratify his avaricious soul. Such a person is commonly called
a miser, i. e. literally, a wretched, miserable man.
Verse 22. Take no thought] Be not anxiously careful. See
on Matt. vi. 25.
Verse 25. To his stature one cubit ?] See on Matt. vi. 27.
Verse 28. Into the oven] See the note on Matt. vi. 30.
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We must not distrust the goodness
to-day in the field, and to-morrow is cast
into the oven ; how much more will he
clothe you, O ye of little faith ?
29 And seek not ye what ye shall eat, or
what ye shall drink, a neither be ye of doubtful
mind.
30 For all these things do the nations of the
world seek after : and your Father knoweth that
ye have need of these things.
31 bBut rather seek ye the kingdom of God;
and all these things shall be added unto you.
32 Fear not, little flock ; for c it is your Fa-
Or, live not in careful suspense. b Matt. 6. 33. <= Matt. 11, 25, 26.
" Matt. 19. 21. Acts 2, 45. & 4. 34.
Verse 29. Neither be ye of doubtful mind.'] Or, in anxious
suspense, py pereagi^etrSe. Raphelius gives several examples
to prove that the meaning of the word is, to have the mind
agitated with useless thoughts, and vain imaginations concerning
food, raiment, and riches, accompanied with perpetual uncer-
tainty.
Verse 20. The nations of the world seek after] Or, earnestly
seek, c-zTttyrei from, mi, above, over, and fyrta, I seek: to seek one
thing after another, to be continually and eagerly coveting. This
is the employment of the nations of this world, utterly regard-
less of God and eternity ! It is the essence of Heathenism to
live only for this life ; and it is the property of Christianity to
lead men to live here in reference to another and better world.
Reader! how art thou living ?
Dr. Lightfoot observes on this place, that x«g>tg$, the world,
and atuv, world or age, have a meaning in the Sacred Writings
which they have not in profane authors. A<»v has relation to the
Jewish ages, and xos-^os to the ages that are not Jewish: hence
by trvvTiXuct 7ev cttmos. Matt. xxiv. 3. is meant the end of
the Jewish age or world : and n-j « #f.ew»v wavtav, Tit. i. 2.
means before the Jewish world began ; and hence it is that the
term world_is very often, in the New Testament, to be under-
stood only of the Gentiles.
Verse 32. Fear not, little flock] Or, very little flock, to /ttosfev
■zroift.viov. This is what some term a double diminutive, and lite-
rally translated, is, little little flock. Though this refers solely
to the apostles and first believers, of whom it was literally true,
yet we may say that the number of genuine believers has
been, and is still, small in comparison of heathens and false
Christians.
It is your Father's good pleasure] Evfroxycrev, it hath pleased, &c.
though this tense joined with an infinitive, has often the force
of the present. Our Lord intimates, God has already given you
that kingdom which consists in righteousness, peace, and joy
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ST. LUKE. of God. Exhortations to charity.
ther's good pleasure to give you the
kingdom.
33 H d Sell that ye have, and give
alms; e provide yourselves bags which wax not
old, a treasure in the heavens that faileth not,
where no thief approacheth, neither moth cor-
rupteth.
34 For where your treasure is, there will your
heart be also.
35 % f Let your loins be girded about, and
g your lights burning ;
36 And ye yourselves like unto men that wait
e Matt. 6. 20. Ch. 16. 9. 1 Tim. 6. 19. f Eph. 6. 14. 1 Pet. 1. 13.
s Matt. 25. 1, &c.
in the Holy Ghost, and has undertaken to protect and save you
to the uttermost ; therefore fear not, the smallness of your
number cannot hurt you, for Omnipotence itself has under-
taken your cause.
Verse 33. Sell that ye have'] Dispose of your goods. Be not
like the foolish man already mentioned, who laid up the pro-
duce of his fields, without permitting the poor to partake of
God's bounty : turn the fruits of your fields (which are beyond
what you need for your own support) into money, and give
it in alms, and the treasure thus laid out, shall be as laid up for
yourselves and families in heaven. This purse shall not grow
old, and this treasure shall not decay. Ye shall by and by
find both the place where you laid up the treasure, and the
treasure itself in the place ; for he who hath pity on the poor
lendeth unto the Lord ; and he may rest assured, that what*
ever, for Christ's sake, he -thus- lays out, it will be paid him
again.
Verse 34. Where your treasure is] Men fix their hearts on
their treasures, and often resort to the. place where they have
deposited them, to see that all is safe and secure. Let God be
the treasure of your soul, and let your heart go frequently to
the place where his honour dwelleth. There is a curious
parallel passage to this in Plantus, quoted by Bishop Pearce
on Matt. vi. 21. Nam ego sum hie; animus domi est^ sc. cum
argento meo. " I am here ; but my heart is at home, i. e
with my money."
Verse 35. Let your loins] Be active, diligent, determined,
ready; let all hinderances be removed out of the way; and
let the candle of , the Lord be always found burning brightly
in your hand. See on ver. 37.
Verse 36. That wait for their lord] See the notes on Matt.
XXV. 1, &c.
The wedding] How the Jewish weddings were celebrated;
see in the notes on Matt. viii. 12, xxii. 13.
The necessity of preparing
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An.' oiym'p. the wedding ; that when he eometh
— and knocketh, they may open unto him
immediately.
37 a Blessed are those servants, whom the lord
when he eometh shall find watching: verily I
say unto you, that he shall gird himself, and
make them to sit down to meat, and will come
forth and serve them.
38 And if he shall come in the second watch,
or come in the third watch, and find them so,
blessed are those servants.
39 b And this know, that if the goodman of the
house had known what hour the thief would come,
he would have watched, and not have suffered his
house to be broken through.
40 c Be ye therefore ready also : for the
Son of man eometh at an hour when ye think
not.
41 IT Then Peter said unto him, Lord,
speakest thou this parable unto us, or even
to all?
CHAP. XII. for death and judgment
42 And the Lord said, d Who then is
» Matt. 24. 46. •> Matt. 24. 43. 1 Thess. 5. 2. 2 Pet. 3. 10. Rev. 3. 3. &
16. 15. <= Matt. 24. 44. & 25. 13. Mark 13. 33. Ch. 21. 34, 36. 1 Thess.
5. 6. 2 Pet. 3. 12.
Verse 37. He shall gird himself] Alluding to the long gar-
ments which were worn in the eastern countries ; and which,
in travelling and serving, were tucked up in their belts. That
those among the Romans who waited on the company at table
were girded, and had their clothes tucked up, appears from
what Horace says, Sat. b. vi. 1. 107. veluti succinctus cursi-
taZHOSPES, he runs about like a girded waiter ; the host himself
often performed this office. And ibid. viii. 10. puer alte
cinctus : and that the same custom prevailed among the Jews
appears from John xiii. 4, 5. and Luke xvii. 8. From this
verse we may gather likewise, that it was the custom of those
days, as it was, not long since, among us, for the bridegroom,
at the wedding supper, to wait as a servant upon the company.
See Bishop Pearce.
Verse 38. If he shall come in the second watch"] Seethe note
on Matt. xiv. 25.
Verse 40. Be ye therefore ready also] It is pretty evident
that what is related here from verse 35 to 49. was spoken by
our Lord at another time. See Matt. xxiv. 42, &c. and the
notes there.
Verse- 42- Faithful and wise steward] See on Matt. xxiv. 45.
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that faithful and wise steward, whom AccnTP'
his lord shall make ruler over his
household, to give them their portion of meat ia
due season ?
43 Blessed is that servant, whom his Lord when
he eometh shall find so doing.
44 e Of a truth I say unto you, that he will make
him ruler over all that he hath.
45 f But and if that servant say in his heart, My
lord delay eth his coming ; and shall begin to beat
the men-servants and maidens, and to eat and
drink, and to be drunken j
46 The lord of that servant will come in a day
when he looketh not for him, and at an hour
when he is not aware, and will g cut him in sunder,
and will appoint him his portion with the unbe-
lievers.
47 And hthat servant, which knew his lord's
will, and prepared not himself, neither did ac-
cording to his will, shall be beaten with many
stripes.
a Matt. 24. 45. & 25. 21. I Cor. 4. 2. « Matt. 24. 47. f Matt. 24.
48. e Or, cut him off, Matt. 24. 51. 1> Numb. 15. 30. Deut. 25. 2.
John 9. 41. & 15. 22. Acts 17. 30. James 4. 17.
where the several parts of the steward's office are mentioned
and explained. Those appear to have been stewards among the
Jews, whose business it was to provide all the members of a
family, not only with food, but with raiment.
Verse 45. Begin to beat, &c] See the different parts of this
bad minister's conduct pointed out on Matt. xxiv. 48, 49.
Verse 46. With the unbelievers.] Or rather, the unfaithful :
rav cmis-ai . Persons who had the light and knowledge of God's
word ; but made an improper use of the privileges they re-
ceived. The persons mentioned here, differ widely from un-
believers or irifidels, viz. those who were in a state of heathenism,
because they had not the revelation of the Most High : the
latter knew not the will of God, ver. 48. and though they acted
against it* did not do it in obstinacy: the former knew that
will, and daringly opposed" it. They were unfaithful, and
therefore heauily punished.
Verse 47. Shall be beaten with many stripes.] Criminals
among the Jews could not be beaten with more than forty
stripes; and as this was the sum of the severity to which a,
whipping could extend, it may be all that our Lord here means
But in some cases, a man was adjudged to receive fourscore
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The effects which would be ST. LUKE.
48 a But he that knew not, and did
commit things worthy of stripes, shall
be beaten with few stripes. For unto
whomsoever much is given, of him shall be much
required : and to whom men have committed much,
of him they will ask the more.
49 IF b I am come to send fire on the earth ; and
what will I, if it be already kindled?
50 But c 1 have a baptism to be baptized with ;
and how am I d straitened till it be accom-
plished !
51 e Suppose ye that I am come to give peace
on earth ? I tell you, Nay ; f but rather divi-
sion:
52 g For from henceforth there shall be five in one
house divided, three against two, and two against
three.
53 The father shall be divided against the son,
and the son against the father ; the mother against
the daughter, and the daughter against the mo-
ther; the mother-in-law against her daugther-in-
Lev. 5. 17. 1 Tim. 1. 13. b Ver. 51. f Matt. 20. 22. Mark 19. 38.
a Or, pained. e Matt. 10. 34. Ver. 49.
stripes ! How could this be, when the law had decreed only
forty ? Answer. By doubling the crime. He received forty
for each crime ; if he were guilty of two offences, he might
receive fourscore. See Lightfoot.
Verse 48. Shall be beaten with few] For petty offences the
Jews in many cases inflicted so few as four, Jive, and six stripes.
See examples in Lightfoot.
From this and the preceding verse we find that it is a crime
to be ignorant of God's will ; because to every one God has
given less or more of the means of instruction Those who
have had much light, or the opportunity of receiving much,
and have not improved it to their own salvation, and the good
of others, shall have punishment proportioned to the light they
have abused. On the other hand, those who have had little
light, and few means of improvement, shall have few stripes,
shall be punished only for the abuse of the knowledge they
possessed. — See at the end of the chapter.
Verse 49. I am come to send fire] See this subject largely
explained on Matt. x. 34, &c. From the connexion in which
these words stand, both in this place and in Matthew, it ap-
pears as if our Lord intended by the word fire, not only the
consuming influence of the Roman sword; but also the influ-
ence of his own Spirit in the destruction of sin. In both these
produced by preaching the Gospel,
law, and the daughter-in-law against
her mother-in-law.
54 H And he said also to the people, -
ye see a cloud rise out of the
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" When ye see a cloud rise out of the west,
straightway ye say, There cometh a shower; and
so it is.
55 And when ye see the south wind blow, ye say,
There will be heat ; and it cometh to pass.
56 Ye hypocrites, ye can discern the face of the
sky and of the earth ; but how is it that ye do not
discern this time ?
57 IF Yea, and why even of yourselves judge ye
not what is right ?
58 i When thou goest with thine adversary to
the magistrate, k as thou art in the way, give dili-
gence that thou mayest be delivered from him!
lest he hale thee to the judge, and the judge
deliver thee to the officer, and the officer cast thee
into prison.
59 1 tell thee, thou shalt not depart thence, till
thou hast paid the very last ' mite.
f Mic. 7. 6. John 7. 43. & 9. 16. & 10. 19. B Matt. 10. 35. >> Matt. 16. 2.
' frov. 25. 8. Matt. 5. 25. k See Pa. 32. 6. lsai. 55. 6. 1 See Mark 12. 42.
senses this fire was already kindled : as yet, however, it ap-
peared but as a spark, but was soon to break out into an all-
consuming flame.
Verse 50. But I have a baptism] The fire, though already
kindled, cannot burn up till after the Jews have put me to
death : then the Roman sword shall come, and the spirit of
judgment, burning, and purification, shall be poured out.
Verse 51. To give peace] See Matt. x. 34.
Verse 52. Five in one house divided] See on Matt. X. 35,
36.
Verse 54. A cloud rise] See on Matt. xvi. 2, 3.
Verse 56. This time ?] Can ye not discover from the writings
of the prophets, and from the events which now take place ;
that this is the time of the Messiah, and that I am the very
person foretold by them ?
Verse 57. And why— judge ye] Even without the express
declarations of the prophets, ye might, from what ye see and
hear yourselves, discern that God has now visited his people rn
such a manner as he never did before.
Verse 58. When thou goest with thine adversary] This and
the next verse are a part of our Lord's sermon upon the mount.
See them explained Matt. v. 25, 26. St. Luke is very par-
ticular in collecting and relating every word and action of our
Of the Galileans slain by Pilate. Of those CHAP. XIII. killed by the fall of the tower of Siloam.
such persons should know that God will judge them for the
knowledge they might have received, but refused to acquire.
No criminal is excused, because he has been ignorant of the laws
of his country, and so transgressed them, when it can be proved
that those very laws have been published throughout the land.
Much knowledge is a dangerous thing, if it be not improved ;
as this will greatly aggravate the condemnation of its possessor.
Nor will it avail a person, in the land of light and information,
to be ignorant, as he shall be judged for what he might have
known, and, perhaps in this case, the punishment of this volun-
tarily ignorant man will be even greater than that of the more
enlightened ; because his crimes are aggravated by this con-
sideration, that he refused to have the light that he might nei-
ther be obliged to walk in the light, nor account for the posses-
sion of it. So we find that the plea of ignorance is a mere
refuge of lies, and none can plead it who has the book of God
within his reach ; and lives in a country blessed with the
preaching of the Gospel of Jesus Christ.
blessed Lord, but seldom gives them in the order of time in which
they were spoken or done. See the Preface to this Gospel.
Give diligence] Am egyctc-iiw, give labour, do every thing in
thy power to get free before a suit commences.
The officer] Ti^cutra^ properly signifies such an officer as was
appointed to levy the fines imposed by the law for a violation
of any of its precepts. See Kypke.
Verse 59. Till thou hast paid the very last mile.] And when
can this be, if we understand the text spiritually? Can weep-
ing, wailing, and gnashing of teeth, pay to divine justice the
debt a sinner has contracted? This is impossible : let him who
readeth understand.
The subject of the 47th and 48th verses has been greatly
misunderstood, and has been used in a very dangerous manner.
Many have thought that their ignorance of divine things would
be a sufficient excuse for their crimes ; and that they might have
but few stripes, they voluntarily continued in ignorance. But
CHAPTER XIII.
Christ preaches the necessity of repentance from the punishment of the Galileans massacred by Pilate, 1 — 3. And by
the death of those on whom the tower in Siloam fell, 4, 5. The parable of the barren fig-tree, 6 — 9. Christ cures a
woman who had been afflicted eighteen years, 10 — 13. The ruler of the synagogue is incensed, and is reproved by
our Lord) 14 — 17. The parable of the mustard-seed, 18, 19; of the leaven, 20, 21. He journeys towards Jerusa-
lem, and preaches, 22. The question; Are there few saved? and our Lord'' s answer, with the discourse thereon 23 30.
He is informed that Herod purposes to kill him, 31, 32. Predicts his own death at Jerusalem, and denounces
judgments on that impenitent city, 33 — 35.
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THERE were present at that season
some that told hiua of the a Gali-
leans, whose blood Pilate had mingled
with their sacrifices.
2 And Jesus answering said unto them, Sup-
pose je that these Galileans were b sinners above
a Acts 5. 37. Ch. 23. 6—12. »John 9. % Acts 28. 4.
NOTES ON CHAP. XIII.
Verse 1. At that season] At what time this happened is
not easy to determine ; but it appears that it was now a piece
of news which was told to Christ and his disciples for the first
time.
Whose blood Pilate had mingled] This piece of history is
not recorded (as far as 1 find) by Josephus : however, he states
that the Galileans were the most seditious people in the land :
they belonged properly to Herod's jurisdiction, but as they
kept the great feasts at Jerusalem, they probably, by their
tumultuous behaviour at some one of them, gave Pilate, who
was a mortal enemy to Herod, a pretext to fall upon and slay
many of them : and thus perhaps sacrifice the people to the re-
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all the Galileans, because they suffered
such things ?
3 I tell jou, c Nay : but except
repent, ye shall all likewise perish.
4 Or those eighteen, upon whom the tower In
Siloam fell, and slew them, think ye that they
Je
c Eccles. 9. 2. Rom. 2. 3, 9. & 11. 22.
sentment he had against the prince. Archelaus is represented
by Josephus as sending his soldiers into the temple, and slay-
ing 3000 men while they were employed in offering sacrifices.
Josephus, War, b. ii. c. 1. s. 3. and ii. c. 5. Some suppose
that this refers to the followers of Judas Gaulonites, (see
Acts v. 37.] who would not acknowledge the Roman go-
vernment, a number of whom Pilate surrounded, and slew
while they were sacrificing in the temple. See Josephus,
Antiq. lib. 18. but this is not very certain.
Verse 4. The tower in Siloam] This tower was probably
built over one of the porticoes near the pool, which is men-
tion i John ix. 7. See also Neh. iii. 15.
Lebtors] e<pttterxi, a Jewish phrase for sinners. Persons
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The parable of the
were a sinners above all men that dwelt
in Jerusalem ?
5 I tell you, Nay : but, except ye
repent, ye shall all likewise perish.
6 H He spake also this parable ; b A certain
man had a' fig-tree planted in his vineyard: and
he came and sought fruit thereon, and found
none.
7 Then said he unto the dresser of his vine-
yard, Behold, these three years I come seek-
ing fruit on this fig-tree, and find none: cut
ST. LUKE.
it down;
ground ?
a Or, debtors, Matt. 18. 24. Ch. 11. 4.
professing to be under the law, are bound by the law to be
obedient to ail its precepts ; those who obey not are
reckoned debtors to the law, or rather to that divine justice
from which the law came. A different word is used when
speaking of the Galileans, they are termed ctfietgratet, as
this word is often used to signify heathens ; see the notes on
chap. vii. 37. it is probably used here in nearly a similar sense.
" Do ye who live in Jerusalem, and who consider yourselves
peculiarly attached to the law, and under the strongest obliga-
tions to obey it ; do ye think that those Galileans were more
heathenish than the rest of the Galileans, because they suffered
such things ? No. It was not on this account that they pe-
rished : both these cases exhibit a specimen of the manner in
which ye shall all perish, if ye do not speedily repent, and
turn to God."
Verse 5. Ye shall all likewise perish] na-xvrae, tpotas, in a
like way, in the same manner. This prediction of our Lord
was literally fulfilled. When the city was taken by the Ro-
mans, multitudes of the priests, &c. who were going on with
their sacrifices, were slain, and their blood mingled with the
blood of their victims ; and multitudes were buried under the
ruins of the walls, houses, and temples. See Josephus, War,
b. vi. ch. iv, v, vi. and see the notes on Matt. xxiv.
It is very wrong to suppose that those who suffer by the
sword, or by natural accidents, are the most culpable before
God. An adequate punishment for sin cannot be inflicted in
this world: what God does here, in this way, is in general, 1st.
through mercy to alarm others ; 2. to show his hatred to sin ;
3. to preserve in men's minds a proper sense of his providence
and justice ; and 4. to give sinners, in one or two particular in-
stances, a general specimen of the punishment that awaits all
the perseveringly impenitent.
Verse 6. A certain man] Many meanings are given to this
parable, and divines may abound in them ; the sense which our
Lord designed to convey by it, appears to be the following.
1. A person, t/s, God Almighty. 2. Had a Jig-tree, the
why cumbereth it
barren fig-tree.
the
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8 And he answering said unto him,
Lord, let it alone this year also, till I shall dig
about it, and dung it.
9 And if it bear fruit, well: and if not, then after
that thou shalt cut it down.
10 IT And he was teaching in one of the syna-
gogues on the Sabbath.
11 And behold, there was a woman which
had a spirit of infirmity eighteen years, and was
b Isai. 5. 2. Matt. 21. 19.
Jewish church. 3. Planted in his vineyard, established in the
land of Judea. 4. He came seeking fruit, he required that the
Jewish people should walk in righteousness, in proportion to
the spiritual culture he bestowed on them. 5. The vine-dresser,
the Lord Jesus, for God hath committed all judgment to the
Son, John v. 22. 6. Cut it down, let the Roman sword be
unsheathed against it. 7. Let it alone ; Christ is represented
as intercessor for sinners, for whose sake, the day of their pro-
bation is often lengthened ; during which time he is constantly
employed in doing every thing that has a tendency to pro-
mote their salvation. 8. Thou shalt cut it down ; a time will
come, that those who have not turned at God's invitation and re-
proofs, shall be cut off, and numbered with the transgressors.
Verse 7. Behold, these three years] From this circumstance
in the parable, it may be reasonably concluded that Jesus had
been, at the time of saying this, exercising his ministry for
three years past, and, from what is said in ver. 8. of letting it
alone this year also, it may be concluded likewise that this pa-
rable was spoken about ayear before Christ's crucifixion ; and
if both these conclusions are reasonable, we may thence infer
that this parable was not spoken at the time which appears to
be assigned to it ; and that the whole time of Christ's public
ministry was about/owr years. See Bishop Pearce. But it
has already been remarked that St. Luke never studies chrono-
logical arrangement. See the Preface to this Gospel.
Why cumbereth it the ground ?] Or in other words, why
should the ground be also useless. The tree itself brings forth
no fruit ; let it be cut down that a more profitable one may be
planted in its place. Cut it down. The Codex Bezae has added
here, <p^ e tjjv *|<w«v, bring the axe and cut it down. If this
reading be genuine, it is doubtless an allusion to Matt. iii. 10.
Now the axe lieth at the root of the trees ; if the writer has
added it on his own authority, he probably referred to the
place above-mentioned. See the note on the above text.
Verse 11. A woman which had a spirit of infirmity] Relative
to this subject three things may be considered.
The woman bowed together by Satan, CHAP
a. m. 4033. bowed together, and could in nowise
AccnlyTp' 1'ft UP herself.
'— 12 And when Jesus saw her, he called
her to him, and said unto her, Woman, thou art
loosed from thine infirmity.
13 a And he laid his hands on her: and im-
mediately she was made straight, and glorified
God.
14 And the ruler of the synagogue answered
with indignation, because that Jesus had healed
on the Sabbath-day ; and said unto the people,
* Mark 16. 1!!. Act. 9. 17. <> Exod. 20. 9.
I. The woman's infirmity.
II. Her cure. And,
III. The conduct of the ruler of the synagogue on the oc-
casion.
I. The woman's infirmity.
1. What was its origin? Sin. Had this never entered
into the world, there had not been either pain, distortion, or
death.
2 Who was the agent in it 1 Satan ; ver. 16. God has often
permitted demons to act on and in the bodies of men and
women ; and it is not improbable that the principal part of un-
accountable, and inexplicable disorders, still come from the
same source.
3. What was the nature of this infirmity ? She was bowed
together, bent down to the earth, a situation equally painful and
humiliating ; the violence of which she could not support, and
the shame of which she could not conceal.
4. What was the duration of this infirmity ? Eighteen years.
A long time to be under the constant and peculiar influence of
the devil.
5. What was the effect of this infirmity? The woman was
so bowed together, that she could in no case stand straight, or
look towards heaven.
II. The woman's cure.
1. Jesus saw her, ver. 12. Notwithstanding her infirmity
was great, painful, and shameful, she took care to attend the
synagogue. While she hoped for help from God, she saw it
was her duty to wait in the appointed way, in order to receive
it. Jesus saw her distress, and the desire she had both to wor-
ship her Maker, and to get her health restored, and his eye
affected his heart.
2. He called her to him. Her heart and her distress spoke
loudly, though her lips were silent ; and as she was thus call-
ing for help, Jesus calls her to himself that she may receive
help.
3. Jesus laid his hands on her. The hand of his holiness
XIII. loosed on the Sabbath-day.
b There are six days in which men AaMd^93'
ought to work: in them therefore come Acc°}57p'
and be healed, and c not on the Sabbath-
day.
15 The Lord then answered him and said, Thou
hypocrite, d doth not each one of you on the Sab-
bath loose his ox or his ass from the stall, and
lead him away to watering ?
16 And ought not this woman, e being a
daughter of Abraham, whom Satan hath
bound, lo, these eighteen years, be loosed
c Matt. 12. 10. Mark 3. 2. Ch. 6. 7. & 14. 3. d Ch. 14. 5. e Ch. 19. 9.
terrifies, and the hand of his power expels the demon. Ordi-
nances, however excellent, will be of no avail to a sinner, un-
less he apprehend Christ in them.
4. Immediately she was made straight, ver. 13. This cure
was, 1. a speedy one — it was done in an instant. 2. It was a
perfect one — she was made completely whole. 3. It was a
public one — there were many to attest and render it credible,
4. It was a stable and permanent one — she was loosed, for ever
loosed from her infirmity. 5. Her soul partook of the good
done to her body — she glorified God. As she knew before,
that it was Satan who had bound her, she knew also that it
was God only that could loose her ; and now, feeling that she
is loosed, she gives God that honour which is due to hii
name.
III. The conduct of the ruler of the synagogue on the
occasion.
1. He answered with indignation, ver. 14. It would seem
as if the demon who had left the woman's body, had got into
his heart. It is not an unfrequent case to find a person filled
with rage and madness, while beholding the effects of Christ's
power upon others. Perhaps, like this ruler, he pretends zeal
and concern for the honour of religion: "these preachings,
prayer-meetings, convictions, conversions, &c. are not car-
ried on in his way, and therefore they cannot be of God."
Let such take care, lest while denying the operation of God's
hand, they be given up to demoniac influence.
2. He endeavours to prevent others from receiving the kind
help of the blessed Jesus — He said unto the people, &c. ver.
14. Men of this character, who have extensive influence
over the poor, &c. do immense harm : they often hinder
them from hearing that word which is able to save their souls.
But for this also, they must stand before the judgment-seat of
Christ. Reader, hast thou ever acted in this way ?
3. Jesus retorts his condemnation with peculiar force : ver,
15, 16. Thou hypocrite — to pretend zeal for God's glory,
when it is only the workings of thy malicious, unfeeling, and
3 N
Parables of the mustard-seed and leaven. ST.
from this bond on the Sabbath-day ?
17 And when he had said these
things, all his adversaries were asham-
ed : and all the people rejoiced for all the glorious
things that were done by him.
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LUKE. Salvation must be earnestly sought.
24 e Strive to enter in at the strait
gate : for f many, I saw unto you, will
he, Unto what is the
and whereunto shall
king;-
re-
I
13 f aThen said
dom of God like ?
semble it ?
19 It is like a grain of mustard-seed, which
a man took, and cast into his garden ; and it
grew, and waxed a great tree ; and the fowls of
the air lodged in the branches of it.
20 H And again he said, Whereunto shall I
liken the kingdom of God ?
21 It is like leaven, which a woman took and
hid in three b measures of meal, till the whole
was leavened.
22 c And he went through the cities and vil-
lages teaching, and journeying towards Jeru-
salem.
23 H Then said one unto him, Lord, d are
there few that be saved? And he said unto
them,
a Matt. 13. 31. Mark 4. 30. " See Matt. 13. 33. = Matt. 9. 35. Mark
6. 6. * 2 Esd. 8. 1, 3. e Matt. 7. 13. ' See John 7. 34. & 8. 21. & 13. 33.
Rom. 9. 31. g Ps. 32. 6. Isai. 55. 6.
uncharitable heart. Wouldst thou not even take thy ass to
water upon the Sabbath-day ? and wouldst thou deprive a
daughter of Abraham, (one of thy own nation and religion)
of the mercy and goodness of God upon the Sabbath ? Was
not the Sabbath instituted for the benefit of man ?
4. His adversaries were ashamed, ver. 17. The mask of
their hypocrisy, the only covering they had, is taken away ;
and now they are exposed to the just censure of that multi-
tude whom they deceived, and from whom they expected
continual applause.
5. His indignation and uncharitable censure, not only turn
to his own confusion, but are made the instruments of the
edification of the multitude — they rejoiced at all the glorious
things which he did. Thus, O Lord ! the wrath of men shall
praise thee, and the remainder thereof thou shalt restrain.
A preacher will know how to apply this subject to general
edification.
Verses 18, 19. The kingdom — is like a grain of mustard-
seed] See on Matt. xiii. 31.
Verse 21. Like leaven] See this explained, Matt. xiii. 33.
Verse 22. Journeying towards Jerusalem] Luke represents
seek to enter in, and shall not be able.
25 gWhen once the master of the
risen up, and h hath shut to the d
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oor.
begin
house is
i and ye
up,
to stand without, and to knock at the
saying, JLord, Lord, open unto us; and
and say unto you, k 1 know you
ye
door,
he shall answer
not whence ye are :
26 Then shall ye begin to say, We have eaten
and drunk in thy presence, and thou hast taught
in our streets.
27 JBut he shall say, I tell you, I know yori
not whence ye are : m depart from me, all
workers of iniquity.
28 n There shall be weeping and gnashing of
teeth, ° when ye shall see Abraham, and Isaac,
and Jacob, and all the prophets, in the kingdom
of God, and you yourselves thrust out.
29 And they shall come from the east, and
from the west, and from the north, and from
the south, and shall sit down in the kingdom of
God.
h Matt. 25. 10. ■ Ch. 6. 46.-
& 25. 41. Ver. 25. "> Ps. 6. 8.
24. 51. ° Matt. 8. 11.
— k Matt. 7. 23. & 25. 12. 1 Matt. 7. 23.
Matt. 25. 41. " Matt. 8. 12. & 13. 42. &
all that is said, from chap. ix. 15. as having been done and
spoken while Christ was on his last journej' to Jerusalem.
See the note on chap. ix. 51. and xii. 58. and see the Preface.
Verse 23. Are there few that be saved ?] A question either
of impertinence or curiosity, the answer to which can profit no
man. The grand question is, Can I be saved? Yes. How?
Strive earnestly to enter in through the strait gate- — uyavtges-Se,
agonize — exert every power of body and soul — let your salva-
tion be the grand business of your whole life.
Verse 24. Many — will seek] They seek — wish and desire ;
but they do not strive : therefore, because they will not agonize
— will not be in earnest, they shall not get in. See this sub-
ject more particularly explained on Matt. vii. 13, 14.
Verse 25. And hath shut to the door] See the notes on Matt.
vii. 22, 23. and xxv. 10, 11—41.
Verse 28. Abraham, and Isaac, &,c] See oh Matt. viii. 12.
where the figures and allusions made use of here are particu-
larly explained.
Verse 29. They shall come] That is, the Gentiles in every
part of the world, shall receive the Gospel of the grace of
God, when the Jews shall have rejected it.
Herod seeks to kill Jesus.
a.m. 4033. 30 a ^nd behold, there are last
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which shall be last.
31 H The same day there came certain of the
Pharisees, saying unto him, Get thee out, and
depart hence ; for Herod will kill thee.
32 And he said unto them, Go ye and tell
that fox, Behold, I cast out devils, and I do
CHAP. XIII. Christ bewails Jerusalem.
cures to-day and to-morrow, and the
a Matt. 19. 30. &20. 16. Mark 10. 31.
Verse 30. There are last which shall he first] See on Matt.
xlx. 30.
Verse 31. Depart hence, &c] It is probable that the place
from which Christ was desired to depart, was Galilee or Pe-
rea ; for beyond this Herod had no jurisdiction. It can
scarcely mean Jerusalem, though it appears from chap, xxiii.
7. that Herod Antipas was there, at the time of our Lord's
crucifixion.
Herod will kill thee.] Lactantius says, that this Herod was
the person who chiefly instigated the Jewish rulers to put
our Lord to death : Turn Pontius, et illorum clamoribus, et
Herodis tetrarchce instigatione, metuentis ne regno pelleretur,
victus est : — fearing lest himself should be expelled from the
kingdom, if Christ should be permitted to set up his. See
..Lact. Inst. Div. lib. 4. c. xviii. and Bishop Pearce on Luke
xxiii. 7.
Verse 32. Tell that fox] Herod was a very vicious prince,
and lived in public incest with his sister-in-law, Mark vi. 17.
if our Lord meant him here, it is hard to say why the cha-
racter of fox, which implies cunning, design, and artifice, to
hide evil intentions, should be attributed to him, who never
seemed studious to conceal his vices. But we may suppose
that Christ, who knew his heart, saw that he covered his de-
sire for the destruction of our Lord, under the pretence of
zeal for the law, and welfare of the Jewish people. A fox,
among the Jews, appears to have been the emblem of a
wicked ruler, who united cunning with cruelty ; and was
always plotting how he might aggrandize himself, by spoil-
ing the people. See a quotation in Schoetgen.
The following observation from the judicious Bishop Pearce
deserves attention. " It is not certain," says he, " that Jesus
meant Herod here : he might only have intended to call that
man so, from whom the advice of departing came (whether
from the speaker himself, or the person who sent him :) for
it is probable, that the advice was given craftily, and with
design to frighten Jesus, and make him go from that place."
To-day and to-morrow] I am to work miracles for two
days more, and on the third day I shall be put to death.
But it is probable that this phrase only means, that he had
but a short time to live, without specifying its duration.
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third day b I shall be perfected.
33 Nevertheless I must walk to-day,
and to-morrow, and the day following : for it
cannot be that a prophet perish out of Jeru-
salem.
34 c O Jerusalem, Jerusalem, which killest the
prophets, and stonest them that are sent unto
" Heb. 2. 10.-
-c Matt. 23 37.
Perfected.] Or finished, rsXeteueit. I shall then have ac-
complished the purpose for which I came into the world,
leaving nothing undone, which the council of God designed
me to complete. Hence, in reference to our Lord, the word
implies his dying : as the plan of human redemption was not
finished, till be bowed his head and gave up the ghost on the
cross, see John xix. 30. where the same word is used. It is
used also in reference to Christ's death, Heb. ii. 10. v. 9. see
also Acts xx. 24. and Heb. xii. 23. The word finish, &c. is
used in the same sense both by the Greeks and Latins. See
Kyfke.
Verse 33. I must walk, &c] I must continue to work mi-
racles, and teach for a short time yet, and then I shall die in
Jerusalem : therefore, I cannot depart according to the advice
given me, (ver. 31.) nor can a hair of my head fall to the
ground till my work be all done.
To-day and to-morrow, &c.] Kypke contends, that the
proper translation of the original is, J must walk to-day and
to-morrow in the neighbouring coasts : and that £%<>/«. evjj is
often understood in this way : see Mark i. 38. and his notes
there. That Christ was now in the jurisdiction of Herod, as
he supposes, is evident from ver. 31. that he was on his last
journey to Jerusalem, ch. ix. 51. that he had just passed
through Samaria, ch. ix. 52, 56. that as Samaria and Judea
were under the Roman procurator, and Perea was subject to
Herod Antipas, therefore he concludes, that Christ was at
this time in Perea ; which agrees with Matt. xix. 1 . and
Mark x. 1. and Luke xvii. 11. He thinks if the words be
not understood in this way, they are contrary to ver. 32
which says, that on it Christ is to die, while this says he is
to live and act.
Perish out of Jerusalem.] A man who professes to be a
prophet, can be tried, on that ground, only by the grand San-
hedrin, which always resides at Jerusalem : and as the Jews
are about to put me to death, under the pretence of my be-
ing a false prophet, therefore my sentence must come from
this city, and my death take place in it.
.Verse 34. O Jerusalem, Jerusalem] See the note on Matt,
xxiii. 37 — 39. where the metaphor of the hen is illustrated
from the Greek Anthology.
3 n 2
Christ predicts the destruction of
thee ; how often would I have gather-
ed thy children together, as a hen doth
gather her brood under her wings, and
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ST. LUKE. Jerusalem, and of the temple.
and verily I say unto you,
ye would not!
35 Behold,
your house is left unto you
*■ Lev. 26. 31, 32. Ps. 69. 25. Isai. 1. 7. Dan. 9. 27. Micah 3. 12.
Verse 35. Your house] 'O «/x«s, the temple — called here
your house, not my house — I acknowledge it no longer, I have
abandoned it, and will dwell in it no more for ever. So he
said, 2 Chron. xxxvi. 17. when he delivered the temple into
the hands of the Chaldeans — the house of your sanctuary. A
similar form of speech is found Exod. xxxii. 7. where the
Lord said to Moses, thy people, &c. to intimate, that he ac-
knowledged them no longer for his followers. See the notes
desolate
Ye shall not see me, until the time
come when ye shall say, b Blessed is he
that cometh in the name of the Lord.
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* Ps. 118. 26. Matt. 21. 9. Mark 11. 10. Ch. 19. 38. John 12. 13.
on Matt, xxiii. 21, 38. But some think that our Lord means
not the temple, but the whole commonwealth of the Jews.
The principal subjects in this chapter, may be found con-
sidered at large, on the parallel places in Matthew and Mark,
to which the Reader is referred. As to the account of the
woman with the spirit of infirmity, which is not mentioned by
any other of the evangelists, see it largely illustrated in the
notes on ver. 10, &c.
CHAPTER XIV.
Christ heals a man ill of the dropsy, on a Sabbath-day, 1 — 6. He inculcates humility by a parable, 7 — 11. The poor to
be fed, and not the rich, 12 — 14. The parable of the great supper, 15 — 24. How men must become disciples of Christ,
25 — 27. The parable of the prudent builder, who estimates the cost before he commences his work, 28 — 30. And of
the provident king, 31, 32. The use of these parables, 33. The utility of salt, while in its strength and perfection;
and its total uselessness, when it has lost its savour, 34, 35.
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ND it came to pass, as he went
A
chief Pharisees to eat bread on the
into the house of one of the
Job 5. 13, 15. Psal. 37. 32. & 140. 5. Jer. 20. 10.
NOTES ON CHAP. XIV.
Verse 1 . Chief Pharisees'] Or, one of the rulers of the Pha-
risees. A man who whs of the sect of the Pharisees, and one
of the rulers of the people.
To eat bread on the Sabbath-day] But why is it that there
should be an invitation or dinner given on the Sabbath-day ?
Answer. The Jews purchased and prepared the best viands
they could procure for the Sabbath-day, in order to do it
honour. See several proofs in Lightfoot. As the Sabbath is
intended for the benefit both of the body and soul of man ;
it should not be a day of austerity or fasting, especially
among the labouring poor. The most wholesome and nutri-
tive food should be then procured if possible ; that both body
and soul may feel the influence of this divine appointment,
and give God the glory of his grace. On this blessed day,
let every man eat his bread with gladness and singleness of
Sabbath-day, that they a watched him.
2 And behold, there was a certain
man before him which had the dropsy.
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Mark 3. 2. Luke 6. 7. & 11. 37.
heart, praising God. In doing this, surely there is no reason
that a man should feed himself without fear. If the Sabbath be
a festival ; let it be observed unto the Lord : and let no unneces-
sary acts be done ; and avoid that bane of religious solemnity,
giving and receiving visits on the Lord's day.
They watched him.] Or, were maliciously watching, ar«f «tjj-
gov/Mvoi — from 5r«f », intens. or denoting ill, and i^tw, to ob-
serve, watch. Raphelius, on Mark iii. 2. has proved from a
variety of authorities, that this is a frequent meaning of the
word : — clam et insidiose observare, quid alter agat — to ob-
serve privately and insidiously what another does. The con-
text plainly proves that this is the sense in which it is to be
taken here. The conduct of this Pharisee was most execra-
ble. Professingfriendship and affection, he invited our bless-
ed Lord to his table, merely that he might have a more fa-
vourable opportunity of watching his conduct, that be might
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The man afflicted with a dropsy healed.
3 And Jesus answering spake unto
the lawyers and Pharisees, saying,
aIs it lawful to heal on the Sabbath-
day?
4 And they held their peace. And he took him,
and healed him, and let him go;
5 And answered them, saying, b Which of you
shall have an ass or an ox fallen into a pit, and
will not straightway pull him out on the Sabbath-
day ?
6 And they could not answer him again to these
things.
7 If And he put forth a parable to those which
a Matt. 12. 10.-
-b Exod. 23. 5. Deut. 22. 4. Ch. 13. 15.
accuse him, and take away his life. In eating and drinking,
people feel generally less restraint than at other times, and are
apt to converse more freely. The man who can take such an
advantage over one of his own guests, must have a baseness of
soul, and a fellness of malice, of which, we would have thought,
for the honour of human nature, that devils alone were ca-
pable. AmoDg the Turks, if a man only taste salt with an-
other, he holds himself bound in the most solemn manner
never to do that person any injury. I shall make no apology
for inserting the following anecdote.
A public robber in Persia, known by the name of Yacoub,
ibn Leits Saffer, broke open the treasury of Dirhem, the
governor of Sistan. Notwithstanding the obscurity of the
place, he observed, in walking forward, something that spar-
kled a little : supposing it to be some precious stones, he put
his hand on the place, and taking up something, touched it
with his tongue, and found it to be salt. He immediately
left the treasury, without taking the smallest article with him !
The governor finding in the morning that the treasury had
been broken open, and that nothing was carried off, ordered
it to be published, that " Whoever the robber was, who had
broke open the treasury, if he declared himself, he should be
freely pardoned, and that he should not only receive no in-
jury, but should be received into the good graces of the go-
vernor." Confiding in the promise of Dirhem, Yacoub ap-.
peared. The governor asked, How it came to pass, that after
having broken open the treasury, he took nothing away ?
Yacoub related the affair as it happened, and added. " I be-
lieved that I was become your friend in eatitig of your salt,
and that the laws of that friendship would not permit me to
touch any thing that appertained to you." D'Herbelot. Bib.
Orient, p. 415. How base must that man be who professes
Christianity, and yet makes his own table a snare for his
friend !
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CHAP. XIV. The necessity of humility.
were bidden, when he marked how
they chose out the chief rooms ; saying
unto them,
8 When thou art bidden of any man to a wed-
ding, sit not down in the highest room, lest a
more honourable man than thou be bidden of
him ;
9 And he that bade thee and him, come and say
to thee, Give this man place ; and thou begin with
shame to take the lowest room.
10 c But when thou art bidden, go and sit
down in the lowest room; that when he that
bade thee cometh, he may say unto thee.
* Prov. 25. 6, 7.
Verse 2. The dropsy.] 'Yfyairwes, dropsical; from v2~a>e,
water, and tip, the countenance, because in this disorder the
face of the patient is often very much bloated. Probably the
insidious Pharisee had brought this dropsical man to the place,
not doubting that our Lord's eye would affect his heart, and
that he would instantly cure him ; and then he could most
plausibly accuse him for a breach of the Sabbath. If this were
the case, and it is likely, how deep must have been the perfidy
and malice of the Pharisee !
Verse 4. They held their peace.] They could not answer the
question but in the affirmative ; and as they were determined
to accuse him, if he did heal the man, they could not give an
answer but such as would condemn themselves, and therefore
they were silent.
Verse 5. An ass or an ox] See on chap. xiii. 15.
Verse 7. They chose out the chief rooms'] When custom and
law have regulated and settled places in public assemblies, a
man who is obliged to attend, may take the place which belongs
to him, without injury to himself or to others : when nothing
of this nature is settled, the law of humility, and the love of
order, are the only judges of what is proper. To take the
highest place when it is not our due, is public vanity : obsti-
nately to refuse it when offered, is another instance of the same
vice, though private and concealed. Humility takes as much
care to avoid the ostentation of an affected refusal, as the open
seeking of a superior place. See Quesnel. In this parable our
Lord only repeats advices which the Rabbins had given to their
pupils, but were too proud to conform to themselves. Rabbi
Akiba said, Go two or three seats lower than the place that
belongs to thee, and sit there till they say unto thee go up
higher ; but do not take the uppermost seat, lest they say unto
thee, come down : for it is better that they should say unto
thee go up, go up ; than that they should say, come down, come
down. See Schoetgen.
Mercy to the poor recommended.
Friend, go up higher : then shalt thou
have worship in the presence of them
that sit at meat with thee.
1 1 a For whosoever exalteth himself shall be
abased ; and he that humbleth himself shall be
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exalted.
12 U Then said he also to him that bade
him, When thou makest a dinner or a supper,
call not thy friends, nor thy brethren, neither
thy kinsmen, nor thy rich neighbours; lest they
also bid thee again, and a recompense be made
thee.
13 But when thou makest a feast, call bthe poor,
the maimed, the lame, the blind :
14 And thou shalt be blessed ; for they cannot
recompense thee : for thou shalt be recompensed
at the resurrection of the just.
15 IT And when one of them that sat at meat
with him heard these things, he said unto him,
c Blessed is] he that shall eat bread in the kingdom
of God.
16 d Then said he unto him, A certain man made
a great supper, and bade many :
a Job 22. 29. Ps. 18. 27. Prov. 29. 23. Matt. 23. 12. Ch. 18. 14. James 4. 6.
1 Pet. 5. 5.
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ST. LUKE. • The parable of the great supper
17 And e sent his servant at supper
time to say to them that were bidden,
Come ; for all things are now ready.
18 And they all with one consent began to
make excuse. The first said unto him, I
have bought a piece of ground, and I must
needs go and see it: I pray thee have me ex-
cused.
1 9 And another said, I have bought five yoke of
oxen, and I go to prove them : I pray thee have
me excused.
20 And another said, I have married a wife, and
therefore I cannot come.
21 So that servant came, and showed his lord
these things. Then the master of the house
being angry said to his servant, Go out quickly
into the streets and lanes of the city, and bring
in hither the poor, and the maimed, and the halt,
and the blind.
22 And the servant said, Lqrd, it is done as thou
hast commanded, and yet there is room.
23 And the lord said unto the servant, Go
out into the highways and hedges, and compel
Verse 11. For whosoever exalteth himself, &c] This is the
unchangeable conduct of God : he is ever abasing the proud,
and giving grace, honour, and glory to the humble.
Verse 12. Call not thy friends, &c] Our Lord certainly
does not mean that a man should not entertain, at particular
times, his friends, &c. but what he inculcates here, is charity
to the poor : and what he condemns, is those entertainments
which are given to the rich, either to flatter them, or to pro-
cure a similar return ; because the money that is thus crimi-
nally laid out, properly belongs to the poor.
Verse 14. For they cannot recompense thee] Because you
have done it for God's sake only, and they cannot make you a
recompense, therefore God will consider himselfyour debtor :
and will recompense you in the resurrection of the righteous.
There are many very excellent sayings among the Rabbins on
the excellence of charity. They produce both Job and Abra-
ham as examples of a very merciful disposition. " Job, say
they, had an open door on each of the four quarters of his
house, that the poor, from whatever direction they might
come, might find the door of hospitality open to receive them.
But Abraham was more charitable than Job, for he travelled
b Neh. 8. 10, 12. Tob. 2. 2. & 4. 7 c Rev. 19. 9.-
e Prov. 9. 2, 5.
-d Matt. 22. 2.
over the whole land in order to find out the poor, that he
might conduct them to his house."
Verse 1 5. That shall eat bread in the kingdom of God.] This
is spoken in conformity to the general expectation of the Jews,
who imagined that the kingdom of the Messiah should be
wholly of a secular nature. Instead of aprcv, bread, EKMS — V.
more than one hundred others, with some Versions and Fathers,
read «f <s-«v, a dinner. This is probably the best reading, as it
is likely it was a dinner at which they now sat ; and it would be
natural for the person 'to say happy is he who shall dine in the
kingdom of God. It does not appear that there was any but
•this person present, who was capable of relishing the conver-
sation of our Lord, or entering at all into its spiritual re-
ference.
Verse 16 — 24. A certain man made a great supper, &c] See
a similar parable to this, though not spoken on the same occa-
sion, explained, Matt. xxii. 1 — 14.
Verse 23. Compel them to come in] A\>ityx,a,<rt>v, prevail on
them by the most earnest entreaties. The word is used by
Matthew, chap. xiv. 22. and by Mark, chap. vi. 45. in both
which places, when Christ is said, Mcvyxctgtn, to constrain his
The necessity of leaving all for Christ. CHAP
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CC1I 1 r-r*
< — 24 For I say unto you, a That none
of those men which were bidden, shall taste of my
supper.
25 IT And there went great multitudes with him :
and he turned, and said unto them,
26 b If any man come to me, c and hate not
his father, and mother, and wife, and children, and
brethren, and sisters, d yea, and his own life also,
he cannot be my disciple.
27 And e whosoever doth not bear his cross,
and come after me, cannot be my disciple.
28 For f which of you, intending to build a
tower, sitteth not down first, and counteth
the cost, whether he have sufficient to finish
it?
29 Lest haply, after he hath laid the foun-
dation, and is not able to finish it, all
XIV.
We must count the cost, &c.
*Matt 21 43. &22. 8. Acts 13. 46. b Deut. 13. 6. & 33. 9. Matt. 10.
37. c Rom. 9- 13. " Rev. 12. 11.
disciples to get into the vessel, nothing but his commanding or
persuading them to do it, can be reasonably understood. The
Latins use cogo, and compello, in exactly the same sense, i. e.
to prevail on by prayers, counsels, entreaties, &c. See several
examples in Bishop Pearce, and Kypke. No other kind
of constraint is ever recommended in the Gospel of Christ ;
every other kind of compulsion is antichristian, can only be
submitted to by cowards and knaves, and can produce nothing
but hypocrites. See at the end of the chapter.
Verse 26. And hate not] Matthew, chap. x. 37. expresses
the true meaning of this word, when he says, he who loveth
hisfather and mother more than me. In chap. vi. 24. he uses
the word hate in the same sense. When we read, Rom. ix. 13.
Jacob have I loved, but Esau have I hated, the meaning is
simply, I have loved Jacob — the Israelites ; more than Esau —
the Edomites : and that this is no arbitrary interpretation of
the word hate, but one agreeable to the Hebrew idiom, ap-
pears from what is said on Gen. xxix. 30, 31. where Leah's
being hated is explained by Rachel's being loved more than
Leah. See also Deut. xxi. 15 — 17. and Bishop Pearce on this
place. See also the notes on Matt. x. 37.
Verse 27. Doth not bear his cross] See on Matt. x. 38. xvi.
24.
Verse 28. To build a tower] Probably this means no more
than a dwelling-house, on the top of which, according to the
Asiatic manner, battlements were built both to take the fresh
that behold it begin to mock him, W4^3
30 Saying, This man began to build, AcC°jyT
and was not able to finish.
31 Or what king going to make war against
another king, sitteth not down first, and con-
sulteth whether he be able with ten thousand to
meet him that cometh against him with twenty
thousand ?
32 Or else, while the other is yet a great way
off, he sendeth an ambassage, and desireth con-
ditions of peace.
33 So likewise, whosoever he be of you that
forsaketh not all that he hath, he cannot be my
disciple.
34 H sSalt is good: but if the salt have lost
his savour, wherewith shall it be seasoned?
35 It is neither fit for the land, nor yet for the
dunghill ; but men cast it out. He that hath
ears to hear, let him hear.
e Matt. 16. 24. Mark 8. 34. Ch. 9. 23. 2 Tim. 3. 12.-
6 Matt. 5. 13. Mark 9. 50.
-f Prov. 24. 27.
air on, and to serve for refuge from and defence against an
enemy. It was also used for prayer and meditation.
This parable represents the absurdity of those who under-
took to be disciples of Christ, without considering what diffi-
culties they were to meet with, and what strength they had to
enable them to go through with the undertaking. He that will
be a true disciple of Jesus Christ, shall require no less than
the mighty power of God to support him ; as both hell and
earth will unite to destroy him.
Verse 33. Whosoever he be of you] This seems to be ad-
dressed particularly to those who were then, and who were to be
preachers of his Gospel ; and who were to travel over all
countries, publishing salvation to a lost world.
Verse 34. Salt is good] See on Matt. v. 13. and Mark ix. 5 ! .
On the subject referred to this place from ver. 23. Compel
them to come in, which has been adduced to favour religious
persecution ; I find the following sensible and just observations
in Dr. Dodd's notes.
" 1st. Persecution for conscience sake, that is, inflicting pe-
nalty upon men merely for their religious principles of wor-
ship, is plainly founded on a supposition that one man has a
right to judge for another in matters of religion, which is
manifestly absurd, and has been fully proved to be so by many
excellent writers of our church.
" 2d. Persecution is most evidently inconsistent with that
The absurdity and wickedness
ST. LUKE.
of religious persecution, proved.
fundamental principle of morality ; that we should do to others
as we could reasonably wish they should do to us ; a rule which
carries its own demonstration with it, and was intended to take
off that bias of self-love, which would divert vis from the
straight line of equity, and render us partial judges betwixt
our neighbours and ourselves. I would ask the advocate of
•wholesome severities, how he would relish his own arguments if
turned upon himself? What if he were to go abroad into the
world among Papists, if he be a Protestant ; among Maho-
metans, if he be a Christian ? supposing he was to behave like
an honest man, a good neighbour, a peaceable subject, avoid-
ing every injury, and taking all opportunities to serve and
oblige those about him ; would he think that merely because
he refused to follow his neighbours to their altars or their
mosques, he should be seized and imprisoned, his goods con-
fiscated, his person condemned to tortures or death ? Un-
doubtedly he would complain of this as a very great hardship,
and soon see the absurdity and injustice of such a treatment
when it fell upon him, and when such measure as he would
mete to others, was measured to him again.
"3d. Persecution is absurd, as being by no means calculated
to answer the end which its patrons profess to intend by it ;
namely, the glory of God, and the salvation of men. Now if
it does any good to men at all, it must be b}' making them
truly religious ; but religion is not a mere name or a cere-
mony. True religion imports an entire change of the heart,
and it must be founded in the inward conviction of the mind ;
or it is impossible it should be what yet it must be, a reason-
able service. Let it only be considered, what violence and per-
secution can do towards producing such an inward conviction.
A man might as reasonably expect to bind an immaterial spirit
with a cord, or to beat down a wall with an argument, as to
convince the understanding by threats and tortures. Persecu-
tion is much more likely to make men hypocrites, than sin-
cere converts. They may perhaps, if they have not a firm
and heroic courage, change their profession while they retain
their sentiments ; and supposing them before to be unwarily
in the wrong, they may learn to add falsehood and villany to
error. How glorious a prize ! especially when one consi-
ders at what an expense it is gained. But,
" 4th. Persecution tends to produce much mischief and con-
fusion in the world. It is mischievous to those on whom it
falls ; and in its consequences so mischievous to others, that
one would wonder any wise princes should ever have admitted
it into their dominions, or that they should not have immedi-
ately banished it thence, for even where it succeeds so far as
to produce a change in men's forms of worship, it generally
makes them no more than hypocritical professors of what they
do not believe, which must undoubtedly debauch their cha-
racters ; so that having been villains in one respect, it is very
probable that they will be so in another ; and having brought
deceit and falsehood into their religion, that they will easily
bring it into their conversation and commerce. This will be
the effect of persecution where it is yielded to, and where it
is opposed (as it must often be by upright and conscientious men,
who have the greater claim upon the protection and favour of
government) the mischievous consequences of its fury will be
more flagrant and shocking. Nay, perhaps where there is no
true religion, a native sense of honour in a generous mind may
stimulate it to endure some hardships for the cause of truth.
' Obstinacy,' as one well observes, ' may rise as the under-
standing is oppressed, and continue its opposition for a while,
merely to avenge the cause of its injured liberty.'
" Nay, 5th. The cause of truth itself must, humanly speak-
ing, be not only obstructed, but destroyed, should persecuting
principles universally prevail. For even upon the supposition,
that in some countries it might tend to promote and establish
the purity of the Gospel, yet it must surely be a great impedi-
ment to itsprogress. What wise Heathen or Mahometan prince
would ever admit Christian preachers into his dominions, if he
knew it was a principle of their religion, that as soon as
the majority of the people were converted by arguments, the
rest, and himself with them, if he continued obstinate, must
be proselyted or extirpated by fire and sword ? If it be, as the
advocates for persecution have generally supposed, a dictate of
the law of nature to propagate the true religion by the sword ;
then certainly a Mahometan or an idolater, with the same no-
tions, supposing him to have truth on his side, must think
himself obliged in conscience to arm his powers for the ex-
tirpation of Christianity ; and thus a holy war must cover the
face of the whole earth, in which nothing but a miracle could
render Christians successful against so vast a disproportion in
numbers. Now it seems hard to believe that to be a truth
which would naturally lead to the extirpation of truth in the
world ; or that a divine religion should carry in its own bowels
the principle of its own destruction.
" But, 6th. This point is clearly determined by the lip of
truth itself; and persecution is so far from being encouraged
by the Gospel, that it is most directly contrary to many of its
precepts, and indeed to the whole genius of it. It is con-
demned by the example of Christ, who went about doing good ;
who came not to destroy men's lives, but to save them ; who
waived the exercise of his miraculous power against his ene-
mies, even when they most unjustly and cruelly assaulted him,
and never exerted it to the corporal punishment, even of those
who had most justly deserved it. And his doctrine also,, as
well as his examples, has taught us to be harmless as doves;
to love our enemies ; to do good to them that hate us ; and pray
for them that despitefully use andpersecuie us."
From all this we may learn, that the church which tolerates,
encourages, and practises persecution, under the pretence of
concern for the purity of the faith, and zeal for God's glory ; is not
the church of Christ : and that no man can be of such a church,
without endangering his salvation. Let it ever be the glory of
the Protestant church, and.especially of the Church of England,
that it discountenances and abhors all persecution on a reli-
gious account ; and that it has diffused the same benign temper
through that state, with which it is associated.
Publicans and sinners hear Christ.
CHAP. XV.
Parable of the lost sheep.
CHAPTER XV.
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Publicans and sinners draw near to hear our Lord, at which
duct in receiving them by the parable of the lost sheep, 3 —
affecting parable of the prodigal Son, 11 — 32.
THEN a drew near unto him all
the publicans and sinners for to
hear him.
2 And the Pharisees and scribes murmured,
saying, This man receiveth sinners, band eateth
with them.
3 1] And he spake this parable unto them,
saying,
4 c What man of you, having a hundred sheep,
if he lose one of them, doth not leave the
ninety and nine in the wilderness, and go after
the Pharisees are offended, 1, 2. Christ vindicates his con-
7. The parable of the lost piece of money, 8 — 10; and the
« Matt. 9. 10.-
-b Acts 11. 3. Gal. 2. 12..
Matt. 18. 12.
NOTES ON CHAP. XV.
Verse 1. Publicans and sinners] TeXuicci xut ct^u.^raXm, tax-
gatherers and heathens ; persons who neither believed in Christ
nor in Moses. See the note on chap. vii. 36. Concerning
the tax-gatherers, see the note on Matt. v. 46.
Verse 2. Receiveth sinners'] T\.$<><rh%iTot,t. He receives them
cordially, affectionately — takes them to his bosom ; for so the
word implies. What mercy ! Jesus receives sinners in the
most loving, affectionate manner, and saves them unto eternal
life ! Reader, give glory to God for ever !
Verse 4. What man of you] Our Lord spoke this and the
following parable to justify his conduct in receiving and con-
versing with sinners, or heathens.
A hundred sheep] Parables similar to this are frequent
among the Jewish writers. The whole flock of mankind,
both Jews and Gentiles, belongs unto this divine Shepherd ;
and it is but reasonable to expect, that the gracious Proprietor
will look after those who have gone astray, and bring them
back to the flock. The lost sheep is an emblem of a heedless,
thoughtless sinner : one who follows the corrupt dictates of his
own heart, without ever reflecting upon his conduct, or con-
sidering what will be the issue of his unholy course of life.
No creature strays more easily than a sheep ; none is more
heedless ; and none so incapable of finding its way back to
the flock, when once gone astray : it will bleat for the flock,
and still run on in an opposite direction to the place where
the flock is : this 1 have often noticed. No creature is more
defenceless than a sheep, and more exposed to be devoured
by dogs and wild beasts. Even the fowls of the air seek
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that which is lost, until he find it?
5 And when he hath found it, he
layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth toge-
ther his friends and neighbours, saying unto them,
Rejoice with me ; for I have found my sheep
d which was lost.
7 I say unto you, that likewise joy shall be in
heaven over one sinner that repenteth, e more than
over ninety and nine just persons, which need no
repentance.
d 1 Pet. 2. 10, 25. e Ch. 5. 32.
their destruction. I have known ravens often attempt to
destroy lambs by picking out their eyes, in which, when
they have succeeded, as the creature does not see whither it
is going, it soon falls an easy prey to its destroyer. Satan is
ever going about as a roaring lion seeking whom he may de-
vour : in order to succeed, he blinds the understanding of sin-
ners, and then finds it an easy matter to tumble them into
the pit of perdition. Who but a Pharisee or a devil would
find fault with the Shepherd who endeavours to rescue his
sheep from so much danger and ruin !
Verse 7. Just persons, which need no repentance] Who do
not require such a change of mind and purpose as these do —
who are not so profligate, and cannot repent of sins they
have never committed. Distinctions of this kind frequently
occur in the Jewish writings. There are many persons who
have been brought up in a sober and regular course of life,
attending the ordinances of God, and being true and just in
all their dealings ; these most materially differ from the hea-
thens mentioned ver. 1. because they believe in God, and at-
tend the means of grace : they differ also essentially from the
tax-gatherers, mentioned in the same place, because they
wrong no man, and are upright in their dealings. Therefore
they cannot repent of the sins of a heathen, which they have
not practised ; nor of the rapine of a tax-gatherer, of which
they have never been guilty. As therefore these just persons
are put in opposition to the tax-gatherers and heathens, we
may at once see the scope and design of our Lord's words :
these needed no repentance, in comparison of the others, as
not being guilty of their crimes. And as these belonged, by
3 o
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Parable of the lost piece of money,
8 It Either what woman having ten
8 pieces of silver, if she lose one piece,
doth not light a candle, and sweep the
house, and seek diligently' till she find it ?
9 And when she hath found it, she calleth her
friends and her neighbours together, saying,
Rejoice with me ; for I have found the piece
which I had lost.
ST. LUKE. Parable of the prodigal son.
10 Likewise, 1 say unto you, there is
a Drachma, here translated a piece of silver, is the eighth part of an ounce,
which cometh to seven pence halfpenny, and is equal to the Roman penny,
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outward profession at least, to the flock of God, and were
sincere and upright according to their light ; they are consi-
dered as being in no danger of being lost : and as they fear
God, and work righteousness according to their light, he will
take care to make those farther discoveries to them, of the
purity of his nature, the holiness of his law, and the neces-
sity of the atonement, which he sees to be necessary. See
the case of Cornelius, Acts x. 1, &c. On this ground, the
owner is represented as feeling more joy in consequence of
finding one sheep that was lost, there having been almost no
hope of its recovery, than he feels, at seeing ninety and nine,
still safe under his care. " Men generally rejoice more over
a small unexpected advantage, than over a much greater good,
to which they have been accustomed." There are some,
and their opinion need not be hastily rejected, who imagine
that by the ninety and nine just persons, our Lord means the
angels — that they are in proportion to men, as ninety-nine are
to one, and that the Lord takes more pleasure in the return
and salvation of one sinner, than in the uninterrupted obedience
of ninety-nine holy angels ; and that it was through his su-
perior love to fallen man, that he took upon him his nature,
and not the nature of angels. 1 have met with the following
weak objection to this : viz. " The text says just persons ;
now angels are notpersons, therefore angels cannot be meant."
This is extremely foolish : there may be the person of an
angel, as well as of a man : we allow persons even in the God-
head : besides, the original word ^<x««o/?, means simply just
ones, and may be, with as much propriety, applied to angels,
as to men. After all, our Lord may refer to the Essenes, a
sect among the Jews, in the time of our Lord, who were
strictly and conscientiously moral ; living at the utmost dis-
tance from both the hypocrisy and pollutions of their country-
men. These, when compared with the great mass of the
Jews, needed no repentance. The Reader may take his
choice of these interpretations ; or make a better for himself.
I have seen other methods of explaining these words, but
they have appeared to me either too absurd, or too improba-
ble to merit particular notice.
Verse 8. Ten pieces of silver] Agccx/**s fox.*, ten drachmas.
I think it always best to retain the names of these ancient
joy in the presence of the angels of
God over one sinner that repenteth.
11 IT And he said, a certain man had two sons:
12 And the younger of them said to his fa-
ther, Father, b give me the portion of goods
that falleth to me. And he divided unto them c his
living.
Matt. 18.
12. 44.
28. b Deut. 21. 16. Psal. 17. 14. Prov. 19. 13, 14. c Mark
coins, and to state their value in English money. Every
Reader will naturally wish to know by what names such and
such coins were called in the countries in which they were
current. The Grecian drachma was worth about seven pence
three farthings of our money ; being about the same value as
the Roman denarius.
The drachma that was lost, is also a very expressive em-
blem of a sinner who is estranged from God, and enslaved
to habits of iniquity. The longer a piece of money is lost,
the less probability is there of its being again found, as it
may not only lose its colour, and not be easily observed, but
will continue to be more and more covered with dust and
dirt: or its value may be vastly lessened by being so trampled
on, that a part of the substance, together with the image and
superscription, may be worn off. So the sinner sinks deeper
and deeper into the impurities of sin, loses even his character
among men, and gets the image and superscription of his
Maker defaced from his heart. He who wishes to find the
image of God which he has lost by sin ; must attend to that
word which will be a lantern to his steps, and receive that
Spirit which is a light to the soul, to convince of sin, righte-
ousness, and judgment. He must sweep the house — put away
the evil of his doings ; and seek diligently — use every mean
of grace, and cry incessantly to God till he restore to him
the light of his countenance. Though parables of this kind
must not be obliged to go on all fours, as it is termed ; yet
they afford many useful hints to preachers of the Gospel, by
which they may edify their hearers. Only let all such take
care not to force meanings on the words of Christ, which are
contrary to their gravity and majesty.
Verse 12. Give me the portion of goods'] It may seem
strange that such a demand should be made, and that the pa-
rent should have acceded to it, when he knew, that it was to
minister to his debauches, that his profligate son made the
demand here specified. But the matter will appear plain,
when it is considered, that it has been an immemorial custom
in the East, for sons to demand and receive their portion of
the inheritance during their father's lifetime : and the parent,
however aware of the dissipated inclinations of the child,
could not legally refuse to comply with the application. It
Parable of the prodigal son ; CHAP
13 And not many days after the
younger son gathered all together, and
took his journey into a far country,
a wasted his substance with riotous
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and there
living.
14 And when he had spent all, there arose a
mighty famine in that land ; and he began to be
in want.
15 And he went and joined himself" to a citizen
of that country ; and he sent him into his fields to
feed swine.
16 And he fain would have filled his belly with
the husks that the swine did eat: and no man
gave unto him.
17 And when he came to himself, he said,
a Psal. 73. 27. Prov. 29. 3. 1 Pet. 4. 3.
appears indeed that the spirit of this law was to provide for
the child, in case of ill treatment by the father : yet the de-
mand must first be acceded to, before the matter could be
legally inquired into ; and then " if it was found that the
father was irreproachable in his character, and had given no
just cause for the son to separate from him ; in that case, the
civil magistrate fined the son in two hundred puns of cow-
ries." See Code of Gentoo laws, pr. disc. p. 56. see also do.
chap. ii. sec. 9. p. 81, 82. xxi. sec. 10. p. 301.
Verse 13. Not many days after] He probably hastened his
departure for fear of the fine which he must have paid, and
the reproach to which he must have been subjected, had the
matter come before the civil magistrate. See above.'
Riotous living.] Zav uo-arai ; in a course of life that led
him to spend all : from <* not, and rau I save. And this we
are informed, ver. 30. was among harlots ; the readiest way
in the world to exhaust the body, debase the mind, ruin the
soul, and destroy the substance.
Verse 14. A mighty famine in that land] As he was of a
profligate turn of mind himself, it is likely he sought out a
place where riot and excess were the ruling characteristics of
the inhabitants ; and as poverty is the sure consequence of
prodigality, it is no wonder that famine preyed on the whole
country.
Verse 15. To feed swine] The basest and vilest of all
employments ; and, to a Jew, peculiarly degrading. Shame,
contempt, and distress, are wedded to sin, and can never be
divorced. No character could be meaner in the sight of a
Jew than that of a swineherd; and Herodotus informs us,
that in Egypt, they were not permitted to mingle with civil
society, nor to appear in the worship of the gods, nor would
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against
XV. he returns to his father
How many hired servants of my fa-
ther's have bread enough and to spare,
and I perish with hunger.
18 1 will arise and go to my father,
say unto him, Father, I have sinned
heaven and before thee,
19 And am no more worthy to be called thy
son : make me as one of thy hired servants.
20 And he arose, and came to his father. But
11 when he was yet a great way off, his father saw
him, and had compassion, and ran, and fell on his
neck, and kissed him.
21 And the son said unto him, Father, I have
sinned against heaven, c and in thy sight, and am
no more worthy to be called thy son.
b Acts 2. 39. Ephes. 2. 13, 17. « Ps. 51. 4.
the very dregs of the people have any matrimonial connex-
ions with them. Herod. lib. ii. cap. 47.
Verse 16. With the husks] Kegxriav. Bochart, I think, has
proved that ks^xtix does not mean husks : to signify which the
Greek botanical writers use the word tefiot ; several examples
of which he gives from Theophrastus. He shows also, that
the original word means the fruit of the ceratonia or charub
tree, which grows plentifully in Syria. This kind of pulse,
Columella observes, was made use of to feed swine. See
Bochart, Hieroz. lib. ii cap. Ivi. col. 707 10.
Verse 17. When he came to himself] A state of sin is re-
presented in the Sacred Writings, as a course of folly and
madness; and repentance is represented as a restoration to
sound sense. See this fully explained on Matt. iii. 2.
I perish with hunger.'] Or, I perish here. J2<5V here, is added
by BDL. Syriac, all the Arabic and Persic, Coptic, JElhiopic,
Gothic, Saxon, Vulgate, all the Itala, and several of the
Fathers.
Verse 18. Against heaven] Ets r«v o^cevav ; that is, against
God. The Jews often make use of this peraphrasis in order
to avoid mentioning the name of God, which they have ever
treated with the utmost reverence. But some contend that it
should be translated, even unto heaven ; a Hebraism for, I have
sinned exceedingly — beyond all description.
Verse 20 And kissed him.] Or, kissed him again and
again ; the proper import of xxTtpibyo-ev xvrov. The father
thus showed his great tenderness towards him, and his great
affection for him.
Verse 21. Make me as one of thy hired servants, is added
here by several MSS. and Versions ; but it is evident this has
been added, merely to make his conduct agree with his reso-
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His father kindly receives him.
22 But the father said to his servants,
Bring forth the best robe, and put it
on him; and put a ring on his hand,
and shoes on his feet :
23 And bring hither the fatted calf, and kill
it ; and let us eat, and be merry :
24 a For this my son was dead, and is alive
again; he Avas lost, and is found. And they
began to be merry.
25 Now his elder son was in the field : and as
lie came and drew nigh to the house, he heard
music and dancing.
ST. LUKE. The elder brother is angry.
26 And he called one of his ser-
vants, and asked what these things
Ver. 32. Ephes. 2. 1. & 5. 14. Rev. 3. 1.
lution, ver. 19. But by this a very great beauty is lost : for
the design of the inspired penman is to show, not merely the
depth of the profligate son's repentance, and the sincerity of his
conversion, but to show the great affection of the father, and
his readiness to forgive his disobedient son. His tenderness of
heart cannot wait till the son has made his confession ; his
bowels yearn over him, and he cuts short his tale of contrition
and self-reproach, by giving him the most plenary assurances
of his pardoning love.
Verse 22. Bring forth the best robe'] Bring out that chief
garment, t?v c-ta^v rjjy ■zr^atw, the garment which was laid by,
to be used only on birth-days or festival times. Such as that
which Rebecca had laid by for Esau, and which she put on
Jacob, when she made him personate his brother. See the
notes on Gen. xxvii. 15.
Put a ring on his hand] Giving a ring was in ancient times
a mark of honour and dignity. See Gen. xli. 42. 1 Kings xxi.
8. Esth. viii. 2. Dan. vi. 17. James ii. 2.
Shoes on his feet] Formerly those who were captivated had
fheir shoes taken off, Isai. xx. 1. and when they were restored
to liberty, their shoes were restored. See 2 Chron. xxviii. 15.
Verse 23. The fatted calf, and kill it] Qvirxre, sacrifice it.
In ancient times the animals provided for public feasts were
first sacrificed to God. The blood of the beast being poured
out before God, by way of atonement for sin, the flesh was
considered as consecrated, and the guests were considered as
feeding on divine food. This custom is observed among the
Asiatics to this day.
Verse 24. Was dead] Lost to all good, given up to all evil.
En this figurative sense the word is used by the best Greek
writers. See many examples in Kypke.
Verse 25. His elder son] Meaning probably persons of a
regular moral life, who needed no repentance in comparison
of the prodigal already described.
fn the field] Attending the concerns of the farm.
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27 And he said unto him, Thy
come; and thy father hath killed
brother is
the fatted
him safe and
calf, because he hath received
sound.
28 And he was b angry, and would not go in t
therefore came his father out, and entreated
him.
29 And he answering said to his father, c Lo,
these many years do I serve thee, neither trans-
•> Matt. 20. 15. Acts 14. 46. Rom. 11. 28, 31.-
Gen. 31. 38, 41.
He heard music] Xvp,<pmic*s, a number of sounds mingled
together, as in a concert.
Dancing.] Xeguv. But Le Clerc denies that the word means
dancing at all, as it properly means a choir of singers. The
symphony mentioned before, may mean the musical instru-
ments, which accompanied the choirs of singers.
Verse 23. He was angry] This refers to the indignation of
the scribes and Pharisees, mentioned ver. 1, 2. In every
point of view, the anger of the old son was improper and un-
reasonable. He had already received his part of the inheri-
tance, see verse 12. and his profligate brother had received no
more than what was his just dividend. Besides, what the fa-
ther had acquired since that division, he had a right to dispose
of as he pleased, even to give it all to one son, nor did the
ancient customs of the Asiatic countries permit the other chil-
dren to claim any share in such property thus disposed of.
The following is an Institute of the Gektoo Law on this sub-
ject, (Code, chap. ii. sect. 9. p. 79.) " If a father gives by
his own choice land, houses, orchards, and the earning of his
own industry to one of his sons, the other sons shall not re-
ceive any share of it." Besides, whatever property the father
had acquired after the above division, the son or sons, as the
prodigal in the text, could have no claim at all on, according
to another Institute in the above Asiatic laws, see chap. ii.
sect. 2. p. 85. but the father might divide it among those who
remained with him : therefore is it said in the text, " Son,
thou art always with me, and all that I have is thine," ver.
31.
Verse 29. Never — a kid] It is evident from ver. 12. that
the father gave him his portion when his profligate brother
claimed his ; for he divided his whole substance between them.
And though he had not claimed it, so as to separate from, and
live independently of his father, yet he might have done so,
whenever he chose ; and therefore his companion was both
undutiftd and unjust.
*.
Upbraids his father.
gressed I
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at any time thy command-
ment ; and yet thou never gavest me
a kid, that I might make merry with
my friends :
30 But as soon as this thy son was come, which
hath devoured thy living with harlots, thou hast
killed for him the fatted calf.
a Matt. 6. 2. &■ 15. 8. Ch. 16. 15. & 18. 11.
Verse 30. This thy son] This sod of thine — words expres-
sive of supreme contempt : this son — he would not conde-
scend to call him by his name, or to acknowledge him for his
brother ; and at the same time, bitterly roproaches his amiable
father, for his affectionate tenderness and readiness to receive
his once undutiful, but now penitent child !
For him] I have marked those words in small capitals
which should be strongly accented in the pronunciation : this
last word shows how supremely he despised his poor unfortu-
nate brother.
Verse 31. All that I have is thine] See on ver. 28.
Verse 32. This thy brother] Or, this brother of thine. To
awaken this ill-natured, angry, inhumane man to a proper
sense of his duty, both to his parent and brother, this amia-
ble father returns him his own unkind words, but in a widely
different spirit. This son of mine to whom I 6how mercy is
thy brother, to whom thou shouldest show bowels of tender-
ness and affection ; especially as he is no longer the person he
was : he was dead in sin — he is quickened by the power of
God : he was lost to thee, to me, to himself, and to our God,
but now he is found : and he will be a comfort to me, a help
to thee, and a standing proof to the honour of the Most High,
that God receiveth sinners. This, as well as the two preced-
ing parables, was designed to vindicate the conduct of our
blessed Lord in receiving tax-gatherers and heathens : and as
the Jews to whom it was addressed, could not but approve of
the conduct of this benevolent father, and reprobate that of
his elder son, so they could not but justify the conduct of
Christ towards those outcasts of men, and at least in the si-
lence of their hearts, pass sentence of condemnation upon
themselves. For the sublime, the beautiful, the pathetic, and
the instructive, the history of Joseph in the Old Testament, and
the parable of the prodigal son in the New, have no parallels
either in sacred or profane history.
The following reflections, taken chiefly from pious Quesnel,
cannot fail making this incomparable parable still more in-
structive.
Three points may be considered here, I. The degrees of his
fall. II. The degrees of his restoration, and III. The conse-
quence of his conversion.
1 . The prodigal son is the emblem of a sinner who refuses
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CHAP. XV. The father vindicates his conduct
31 And he said unto him, b Son, thou
art ever with me, and all that I have
is thine.
32 It was meet that we should make merry, and
be glad : c for this thy brother was dead, and is
alive again ; and was lost, and is found.
» Isai. 5. 4. Matt. 20. 12.-
-c Ver. 24. Psal. 119. 76. Matt. 18. 12.
to depend on, and be governed by the Lord. How dangerous
is it for us to desire to be at our own disposal, to live in a state
of independency, and to be our own governors. God cannot
give to wretched man a greater proof of his wrath, than to
abandon him to the corruption of his own heart.
Not many days, &c. ver. 13. The misery of a sinner has its
degrees ; and he soon arrives, step by step, at the highest pitch
of his wretchedness.
Theirs* degree of his misery is, that he loses sight of God,
and removes at a distance from him. There is a boundless
distance between the love of God, and impure self-love ; and yet
strange to tell, we pass in a moment from the one to the other.
The second degree of a sinner's misery is, that the love of
God being no longer retained in the heart, carnal love and
impure desires necessarily enter in, reign there, and corrupt
all his actions.
The third degree is, that he squanders away all spiritual
riches, and wastes the substance of his gracious father in riot
and debauch.
When he had spent all, &c. ver. 1 4. The fourth degree of an
apostate sinner's misery is, that having forsaken God, and lost
his grace and love, he can now find nothing but poverty, mi-
sery and want. How empty is that soul which God does not
fill ! What a famine is there in that heart which is no longer
nourished by the bread of life !
In this state he joined himself — exoAAjj&j, he cemented, closely
united himself, and fervently cleaved to a citizen of that coun-
try, ver. 15.
The fifth degree of a sinner's misery is, that he renders him-
self a slave to the devil, is made partaker of his nature, and
incorporated into the infernal family. The farther a sinner
goes from God, the nearer he comes to eternal ruin.
The sixth degree of his misery is, that he soon finds by ex-
perience, the hardship and rigour of his slavery. There is
no master so cruel as the devil ; no yoke so heavy as that of
sin ; and no slavery so mean and vile as for a man to be the
drudge of his own carnal, shameful, and brutish passions.
The seventh degree of a sinner's misery is, that he has an
insatiable hunger and thirst after happiness ; and as this can
be had only in God, and he seeks it in the creature, his mi-
sery must be extreme. He desired to fill his belly with the
husks, ver. 16. The pleasures of sense and appetite are the
Observations on the
ST. LUKE.
parable of the prodigal son.
pleasures of swine, and to such creatures is he resembled who II his Maker, and feasts on the fatness of the house of the Most
has frequent recourse to them, 2 Pet. ii. 22.
II. Let us observe in the next place, the several degrees of
a sinner's conversion and salvation.
The first is, he begins to know and feel his misery, the
guilt of his conscience, and the corruption of his heart. He
comes to himself, because the Spirit of God first comes to him,
ver. 17.
The second is, that he resolves to forsake sin, and all the oc-
casions of it ; and firmly purposes in his soul to return imme-
diately to his God. I will arise, &c. ver. 18.
The third is, when under the influence of the spirit of faith,
he is enabled to look towards God as a compassionate and ten-
der-hearted/a^er. / will arise and go to my father.
The fourth is, when he makes a confession of his sin, and
feels himself utterly unworthy of all God's favours, ver. 19.
The fifth is, when he comes in the spirit of obedience, de-
termined through grace to submit to the authority of God ;
and to take his word for the rule of all his actions, and his
Spirit for the guide of all his affections and desires.
The sixth is, his putting his holy resolutions into practice
without delay ; using the light and power already mercifully
restored to him, and seeking God in his appointed ways. And
he arose and came, &c. ver. 20.
The seventh is, God tenderly receives him with the kiss of
peace and love, blots out all his sins, and restores him to, and
reinstates him in, the heavenly family. His father— fell on his
neck, and kissed him, ib.
The eighth is, his being clothed with holiness, united to
God, married as it were to Christ Jesus, 2 Cor. xi. 2. and hav-
ing his feet shod with the shoes of the preparation of the
Gospel of peace, Eph. vi. 15. so that he may run the ways of
God's commandments with alacrity and joy. Bring the best
robe — put a ring — and shoes, &c. ver. 22.
III. The consequences of the sinner's restoration to the fa-
vour and image of God are, first, the sacrifice of thanksgiving
is offered to God in his behalf; he enters into a covenant with
High.
Secondly, The whole heavenly family are called upon to
share in the general joy, the church above and the church
below both triumph ; for there is joy, (peculiar joy) in the
presence of the angels of God over one sinner that repenteth,
See ver. 10.
Thirdly, God publicly acknowledges him for his son, not
only by enabling him to abstain from every appearance of
evil, but to walk before him in newness of life, ver. 24. The
tender-hearted father repeats these words at ver. 32. to show
more particularly, that the soul is dead when separated from
God ; and that it can only be said to be alive, when united to
him through the Son of his love. A Christian's sin, is a bro-
ther's death; and in proportion to our concern for this, will
our joy be at his restoration to spiritual life. Let us have a
brotherly heart towards our brethren, as God ha9 that of a
lather towards his children ; and seems to be afflicted at their
loss, and to rejoice at their being found again, as if they were
necessary to his happiness.
In this parable, the younger profligate son may represent
the Gentile world ; and the elder son, who so long served his
father, ver. 29. the Jewish people. The anger of the elder
son explains itself at once — it means the indignation evidenced
by the Jews, at the Gentiles being received into the favour of
God, and made, with them, fellow-heirs of the kingdom of
heaven.
It may also be remarked, that those who were since called
Jews and Gentiles, were at first one family, and children of
the same father : that the descendants of Ham and Japhet,
from whom the principal part of the Gentile world was form-
ed, were, in their progenitors, of the primitive great family,
but had afterwards fallen off from the true religion : and that
the parable of the prodigal son may well represent the con-
version of the Gentile world, in order that, in the fullness of
time, both Jews and Gentiles may become one fold under one
Shepherd and Bishop of all souls.
CHAPTER XVI.
The parable of the unjust steward, 1 — 8. Christ applies this to his hearers, 9 — 13. The Pharisees take offi
Our Lord reproves them, and shozvs the immutability of the law, 15 — 17. Counsels against divorce,
story of the rich man and the beggar, commonly called Dives and Lazarus, 19 — 31.
offence, 14.
18. The
A
ND he said also unto his disciples,
There was a certain rich man,
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— ■ which had a steward ; a and the same
a Gen. 18. 20.
NOTES ON CHAP. XVI.
Verse 1. A steward] OiKne^o?, fromsixas, a house, ovotxia,
was accused unto him that he had
wasted his goods.
2 And he called him, b and said unto
b Psal. 50. 10 Eccles. 12. 14.
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a family, and vefia, I administer ; one who superintends do-
mestic concerns, and ministers to the support of the family.
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Parable of the unjust steward ; CHAP. XVI.
him, How is it that I hear this of
thee ? give*an account of thy steward-
ship? for thou mayest be no longer
steward.
3' Then the steward said within himself, What
shall I do ? for my lord taketh away from me
the stewardship : I cannot dig ; to beg I am
ashamed.
4 I am resolved what to do, that, when I am put
out of the stewardship, they may receive me into
their houses.
his cunning and knavery.
a The word Batus in the original containeth nine gallons three quarts: See
Ezek. 45. 10, 11, 14.
having the products of 'the field, business, &c. put into his
hands for this very purpose. See on chap. viii. 3.
There is a parable very like this in Rab. Dav. Kimchi's
comment on Isaiah, chap. xl. 21. "The whole world may
he considered as a house builded up : heaven is its roof, the
stars its lamps; and the fruits of the earth, the table spread.
The owner and builder of this house, is the holy blessed God ;
and man is the steward, into whose hands all the business of
the house is committed. If he considers in his heart, that the
master of the house is always over him, and keeps his eye
upon his work ; and if in consequence, he acts wisely, he shall
find favour in the eyes of the master of the house : but if the
master find wickedness in him, he will remove him, ttWpS {0
min pakidato, from his stewardship. The foolish steward
doth not think of this : for as his eyes do not see the master
of the house, he saith in his heart, ' I will eat and drink what
I find in this house, and will take my pleasure in it, nor shall
I be careful whether there be a Lord over this house or not.'
When the Lord of the house marks this, he will come and
expel him from the house, speedily and with great anger.
Therefore it is written, He bringeth the princes to nothing.''''
As is usual, our Lord has greatly improved this parable, and
made it in every circumstance more striking and impressive.
Both in the Jewish and Christian edition, it has great beauties.
Wasted his goods] Had been profuse and profligate ; and
had embezzled his master's substance.
Verse 2. Give an account of thy, &c] Produce thy books
of receipts and disbursements, that I may see whether the
accusation against thee be true or false. The original may be
translated, Give up the busi7iessf rev Aoyon, of the stewardship.
Verse 3. J cannot dig] He could not submit to become a
common day-labourer, which was both a severe and base em-
ployment : To beg I am ashamed. And as these were the
only honest ways left him to procure a morsel of bread, and
he would not submit to either, he found he must continue the
system of knavery, in order to provide for his idleness and lux-
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5 So he called every one of his lord's
debtors unto him, and said unto the
first, How much owest thou unto my
lord ?
6 And he said, A hundred a measures of oil.
And he said unto him, Take thy bill, and sit
down quickly, and write fifty.
7 Then said he to another, And how much
owest thou ? And he said, A hundred
sures of wheat. And he said unto him,
thy bill, and write fourscore.
° mea-
Take
b The word here interpreted a measure, in the original containeth about
fourteen bushels and a pottle.
ury, or else starve. Wo to the man who gets his bread in
this way ! the curse of the Lord must be on his head, and on
his heart ; in his basket, and in his store.
Verse 4. They may receive me] That is, the debtors and
tenants, who paid their debts and rents, not in money, but
in kind; such as wheat, oil, and other produce of their
lands.
Verse &. A hundred measures of oil] Exxtov fixrevs, a hun-
dred baths. The na bath was the largest measure of capacity
among the Hebrews, except the homer, of whiclr-it was the
tenth part: see Ezek. xlv. 11, 14. It is equal to the ephah
i. e. to seven gallons and a half of our measure.
Take thy bill] Thy accompt — ro y%xu.f*.x. The writing in
which the debt was specified, together with the obligation to
pay so much at such and such times. This appears to have
been in the hand writing of the debtor, and probably signed
by the steward : and this precluded imposition on each part.
To prevent all appearance of forgery in this case, he is de*
sired to write it over again, and to cancel the old engagement.
Verse 7. A hundred measures of wheat] Ekxtcv xo^av?, a
hundred Cors. Ka^o?, from the Hebrew 13 cor, was the largest
measure of capacity among the Hebrews, whether for solids
or liquids. As the bath was equal to the ephah, so the cor
was equal to the homer. It contained about seventy-five gallons
and five pints English. For the same reason for which I pre-
serve the names of the ancient coins, I preserve the names of
the ancient measures. What idea can a mere English reader
have of the word measure in this and the preceding verse,
when the original words are not only totally different, but the
quantity is as seven to seventy-five ? The original terms should
be immediately inserted in the text, and the contents inserted
in the margin. The present marginal reading is incorrect.
I follow Bishop Cumberland's weights and measures. See on
chap. xv. 8.
In the preceding relation, I have no doubt our Lord alluded
to a custom frequent in the Asiatic countries ; a custom which
What use should be made ST. LUKE.
8 And the Lord commended the un
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An.oiymp. just steward, j because he had done
wisely : for the children of this world
are, in their generation, wiser than a the children
of light.
9 And I say unto you, b Make to yourselves
a John 12. 36. Ephes. 5. 8. I Thess. 5. 5. h Dan. 4. 27. Matt. 6. 19. & 19.
21. Ch. 11. 41. 1 Tim. 6. 17, 18, 19.
still prevails, as the following account taken from Capt. Had-
ley's Hindostan Dialogues sufficiently proves. A person thus
addresses the Captain: "Your Sirkar's deputy, whilst his
master was gone to Calcutta, established a court of justice.
" Having searched for a good many debtors and their cre-
ditors, he learned the accounts of their bonds.
" He then made an agreement with them to get the bonds
out of the bondsmen's hands for half the debt, if they would
give him one fourth.
" Thus, any debtor for a hundred rupees, having given
fifty to the creditor, and twenty-five to this knave, got his bond
for seventy-five rupees.
" Having seized and flogged 125 bondholders, he. has in
this manner determined their loans, and he has done this
business in your name." Hadley's Gram. Dialogues, p. 79.
5th edit. 1801.
Verse 8. The Lord commended] Viz. the master of this un-
just steward. He spoke highly of the address and cunning of
his iniquitous servant. He had, on his own principles, made
a very prudent provision for his support ; but his master no
more approved of his conduct in this, than he did in his wast-
ing his substance before. From the ambiguous and improper
manner in which this is expressed in the common English
translation, it has been supposed that our blessed Lord com-
mended the conduct of this wicked man : but the word x.v%io$,
there translated lord, simply means the master of the unjust
steward.
The children of this world] Such as mind worldly things
only, without regarding God or their souls. A phrase by
which the Jews always designate the Gentiles.
Children of light] Such as are illuminated by the Spirit of
God, and regard worldly things only, as far as they may sub-
serve the great purposes of their salvation, and become the
instruments of good to others. But ordinarily, the former,
evidence more carefulness and prudence, in providing for the
support and comfort of this life, than the latter do, in providing
for another world.
Verse 9. The mammon of unrighteousness] Ma/nava. rjj? »h-
•ticts — literally, the mammon, or riches, of injustice. Riches
promise much, and perform nothing : they excite hope and
confidence, and deceive both : in making a man depend on
them for happiness, they rob him of the salvation of God, and
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CCII.l.
of the foregoing parable.
friends of the c mammon of unright-
eousness : that, when ye fail, they
may receive you into everlasting habi-
tations.
10 d He that is faithful in that which is least,
is faithful also in much: and he that is unjust
c Or,riches. <• Matt. 25. 21. Ch. 19. 17.
of eternal glory. For these reasons, they are represented as
unjust and deceitful. See the note on Matt. vi. 24. where this
is more particularly explained. It is evident that this must
be the meaning of the words, because the false or deceitful
riches here, are put in opposition to the true riches, ver. 11.
i. e. those divine graces and blessings which promise all good,
and give what they promise ; never deceiving the expectation
of any man. To insinuate, that if a man have acquired
riches by unjust means, that he is to sanctify them, and pro-
vide himself a passport to the kingdom of God, by giving
them to the poor, is a most horrid and blasphemous perver-
sion of our Lord's words. Ill gotten gain must be restored
to the proper owners : if they are dead, then to their suc-
cessors.
When ye fail] That is, when ye die. The Septuagint use
the word exAejwejv in this very sense, Jer. xlii. 17, 22. See
the note on Gen. xxv. 8. So does Josephus, War. chap. vr.
1,9.
They may receive you] That is, say some, the angels.
Others, the poor whom ye have relieved will welcome you
into glory. It does not appear that the poor are meant, 1.
Because those who have relieved them may die a long time
before them ; and therefore they could not be in heaven to re-
ceive th«m on their arrival. 2. Many poor persons may be
relieved who will live and die in their sins, and consequently
never enter into heaven themselves. The expression seems to
be a mere Hebraism : — they may receive you, for, ye shall be
received ; i. e. God shall admit you, if you make a faithful use
of his gifts and graces. He who does not make a faithful
use of what he has received from his Maker, has no reason
to hope for eternal felicity. See Matt. xxv. 33. and for simi-
lar Hebraisms, consult in the original, chap. vi. 38. xii. 20.
Rev. xii. 6. xvi. 15.
Verse 10. He that is faithful in that which is least, &c]
He, who has the genuine principles of fidelity in him, will
make a point of conscience of carefully attending to even the
smallest things : and it is by habituating himself to act up-
rightly in little things that he acquires the gracious habit of
acting with propriety, fidelity, honour, and conscience, in
matters of the greatest concern. On the contrary, he who
does not act uprightly in small matters, will seldom feel him-
self bound to pay much attention to the dictates of honour
No man can serve two masters.
CHAP. XVI.
The Pharisees reproved.
a:ma^13- in the least, is unjust also in much.
A. U. 29. J
An. oivmp. 1 1 If therefore ye have not been
ecu. i. . . i • i
*- faithful in the unrighteous a mam-
mon, who will commit to your trust the true
riches ?
12 And if ye have not been faithful in that
which is another man's, who shall give you that
which is your own ?
13 b No servant can serve two masters: for
either he will hate the one, and love the other;
or else he will hold to the one, and despise the
other. Ye cannot serve God and mammon.
14 IT And the Pharisees also, cwho were co-
» Or, riches.
7.9.—
b Matt. 6. 24.
-f 1 Sam. 16. 7.
c Matt. 23. 14. d Ch. 10. 29. e ps.
B Matt. 4. 17. & 11. 12, 13. Luke 7. 29.
and conscience, in cases of high importance. Can we rea-
sonably expect, that a man who is continually falling by little
things, has power to resist temptations to great evils ?
Verse 12. That which is another man's] Or rather, an-
other's, rca uXXoTgico. That is, worldly riches, called another's,
1. Because they belong to God, and he has not designed that
they should be any man's portion. 2. Because they are con-
tinually changing their possessors, being in the way ot com-
merce, and in providence going from one to another. This
property of worldly goods is often referred to, by both sacred
•and profane writers. See a fine passage in Horace, Sat. 1. ii.
s. 2. v. 129.
Nam propria? telluris herum natura neque ilium,
Nee me, nee quemquam statuit.
Nature will no perpetual heir assign,
Nor make the farm his property, or mine. Francis.
And the following, in one of our own poets :
" Who steals my purse steals trash; 'tis something,
nothing ;
'Twas mine, 'tis his, and has been slave to thousands."
That which is your own?] Grace and glory, which God has
particularly designed for you — which are the only proper
satisfying portion for the soul ; and which no man can epjoy
in their plenitude, unless he be faithful to the first small mo-
tions and influences of the Divine Spirit.
Verse 13. No servant can serve two masters] The heart will
be either wholly taken up with God, or wholly engrossed with
the world. See on Matt. vi. 24.
Verse 14. They derided him.] Or, rather, they treated him
with the utmost contempt. So we may translate the original
words cgipvKr«fi£» mvrn, which literally signifies, in ilium
emunxerunt— but must not be translated into English, unless,
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CCI1. 1.
vetous, heard all these things : and they
derided him.
15 And he said unto them, Ye are
they which d justify yourselves before men; but
e God knoweth your hearts: for fthat which is
highly esteemed among men, is abomination in the
the sight of God.
16 g The law and the prophets were until John :
since that time, the kingdom of God is preached,
and e\ery man presseth into it.
17 h And it is easier for heaven and earth to pass,
than one tittle of the law to fail.
18 i Whosoever putteth away his wife, and
l> Ps. 102. 26, 27. Isai. 40. 8. & 51. 6. Matt. 5. 18. 1 Pet. I. 25. i Matt
5. 32. & 19. 9. Mark 10. 11. 1 Cor. 7. 10, 11.
to come a little near it, we say, they turned up their noses at
him ; — and why ? because they were lovers of money, and he
showed them that all such were in danger of perdition. As
they were wedded to this life, and not concerned for the other,
they considered him one of the most absurd and foolish of
men, and worthy only of the most sovereign contempt, be-
cause he taught that spiritual and eternal things should be pre-
ferred before the riches of the universe. And how many
thousands are there of the very same sentiment to the present
day !
Verse 15. Ye— justify yourselves] Ye declare yourselves to
be just. Ye endeavour to make it appear to men, that ye can
still feel an insatiable thirst after the present world, and yet
secure the blessings of another : — that ye can reconcile God
and mammon ; and serve two masters with equal zeal and
affection ; but God knoweth your hearts : and he knoweth
that ye are alive to the world, and dead to God and goodness.
Therefore, howsoever ye may be esteemed among men, ye are
an abomination before him. See the note on chap. vii. 29.
Verse 16. The law and the prophets were until John] The
law and the prophets continued to be the sole teachers till
John came, who first began to proclaim the glad tidings of
the kingdom of God : and now, he who wishes to be made a
partaker of the blessings of that kingdom, must rush speedily
into it ; as there will be but a short time, before an utter de-
struction shall fall upon this ungodly race. They who wish
to be saved, must imitate those who take a city by storm rush
into it, without delay, as the Romans are about to do into
Jerusalem. See also on Matt. xi. 12.
Verse 17. For heaven and earth to pass] See pn Matt. v.
17, 18.
Verse 18. Putteth away (or divorceih) his wife] See on
Matt. v. 31, 32. xix. 9, 10. Mark x. 12. where the question
3 p
The rich man
ST. LUKE.
and Lazarus.
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marrieth another, committeth adul-
tery : and whosoever marrieth her that
is put away from her husband, com-
mitteth adultery.
19 H There was a certain rich man, a which
a Prov. 31. 22. 1 Mac. 10. 62. 1 Pet. 3. 3, 4.
concerning divorce is considered at large. These verses, from
the 13th to the 18th inclusive, appear to be part of our
Lord's sermon on the mount ; and stand in a much better
connexion there than they do here : unless we suppose our
Lord delivered the same discourse at different times and
places, which is very probable.
Verse 19. There was a certain rich man] In the Scholia
of some MSS. the name of this person is said to be Ninive.
This account of the rich man and Lazarus, is either a parable
or a real history. If it be a parable, it is what may be: if it
be a history, it is that which has been. Either, a man may
live as is here described, and go to perdition when he dies :
or, some have lived in this way, and are now suffering the
torments of an eternal fire. The account is equally instruc-
tive, in which soever of these lights it is viewed. Let us
carefully observe all the circumstances offered here to our
notice, and we shall see, I. The crime of this man ; and II.
His PUNISHMENT.
1. There was a certain rich man in Jerusalem. Provided this
be a real history, there is no doubt our Lord could have men-
tioned his name; but as this might have given great offence,
he chose to suppress it. His being rich is, in Christ's ac-
count, the first part of his sin. To this circumstance our
Lord adds nothing, he does not say that he was born to a
large estate, or that he acquired one by improper methods ■
or that he was haughty or insolent in the possession of it. Yet
here is the first degree of his reprobation — he got all he could,
and kept all to himseff.
2. He was clothed with purple and fine linen. Purple was
a very precious and costly stuff; but our Lord does not say,
that in the use of it, he exceeded the bounds of his income,
nor of his rank in life : nor is it said, that he used his superb
dress to be an agent to his crimes, by corrupting the hearts
of others. Yet our Lord lays this down as a second cause of
his perdition.
3. He fared sumptuously every day. Now let it he observed,
that the law of Moses, under which this man lived, forbad no-
thing on this point, but excess in eating and drinking : indeed
it seems as if a person was authorized to taste the sweets of an
abundance, which that law promised as a reward of fidelity
Besides, this rich man is not accused of having eaten food
which was prohibited by the law, or of having neglected the
abstinences and fasts prescribed by it. It is true, he is said to
kave feasted sumptuously every day, but our Lord does not
was clothed in purple and fine linen, A- M 4033-
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and fared sumptuously every day:
20 And there was a b certain beggar
named Lazarus, which was laid at his gate, full of
sores,
b Job 2. 7. Eccles. 9. 2. Acts 3. 2. 1 Pet. 4. 17.
intimate that this was carried to excess, or that it ministered
to debauch. He is not accused of licentious discourse, of
gaming, of frequenting any thing like our modern plays,
balls, masquerades, or other impure and unholy assemblies ;
of speaking an irreverent word against divine revelation, or
the ordinances of God. In a word, his probity is not attack-
ed, nor is he accused of any of those crimes which pervert
the soul, or injure civil society. As Christ has described this
man, does he appear culpable ? What are his crimes ? Why,
1 . He was rich. 2. He was finely clothed. And 3. He feasted
well. No other evil is spoken of him. In comparison of
thousands, he was not only blameless, but he was a virtuous
man.
4. But it is intimated by many that " he was an uncharitable,
hardhearted, unfeeling wretch." Yet of this there is not a word
spoken by Christ. Let us consider all the circumstances, and
we shall see that our blessed Lord has not represented this man
as a monster of inhumanity, but merely as an indolent man,
who sought, and had his portion in this life, and was not at
all concerned about another.
Therefore, we do not find that when Abraham addressed
him on the cause of his reprobation, ver. 25. that he reproach-
ed him with hardheartedness, saving, " Lizarus was hungry,
and thou gavest him no meat; he was thirsty, and thou gavest
him no drink, &c." but he said simply, Son. remember that thou
didst receive thy good things in thy lifetime, ver. 25. — " Thou
hast sought thy consolation upon the earth, thou hast borne
no cross, mortified no desire of the flesh, received not the
salvation God had provided for thee — thou didst not belong
to the people of God upon earth, and thou canst not dwell
with them in glory."
There are few who consider, that it is a crime for those
called Christians to live without Christ, when their lives are
not stained with transgression. If Christianity only required
men to live without gross outward sin, paganism could fur-
nish us with many bright exam les of this sort. But the re-
ligion of Christ requires a conformity, not only in a man's
conduct, to the principles of the Gospel ; but also a confor-
mity in his heart to the Spirit and mind of Christ.
Verse 20. There was a certain beggar named Lazarus'] His
name is mentioned, because his character was good, and his
end glorious ; and because it is the purpose of God, that the
iighleous shall be had in everlasting remembrance. Lazarus
•\tfh is a contraction of the word M]hx Eliezar, which signi-
The rich man
CHAP. XVI.
and Lazarus.
Vol®3" 21 And desiring to be fed with the
AccnyiTP' crumbs which fell from the rich man's
table: moreover the dogs came and
licked his sores.
22 And it came to pass, that the beggar
died, and was carried by the angels into Abra-
ham's bosom : the rich man also died, and was
buried;
23 And in hell he lifted up his eyes, being
» Zech. 14. 12.-
Isai. 66. 24. Mark 9. 44, &c.
fies the help or assistance of God — a name properly given to a
man, who was both poor and afflicted, and had no help but
that which came from heaven.
Verse 21. And desiring to be fed with the crumbs'] And it is
likely this desire was complied with, for it is not intimated
that he spurned away the poor man from the gate, or that
his suit was rejected. And as we find, ver. 24. that the rich
man desired that Lazarus should be sent with a little water to
him, it is a strong intimation, that he considered him under
some kind of obligation to him : for had he refused him a few
crumbs in his lifetime, it is not reasonable to suppose, that
he would now have requested such a favour of him ; nor
does Abraham glance at any such uncharitable conduct on the
part of the rich man.
We may now observe,
II. In what the punishment of this man consisted.
1. Lazarus dies, and is carried into Abraham's bosom. By
the phrase Abraham's bosom, an allusion is made to the cus-
tom at Jewish feasts, when three persons reclining on their
left elbows on a couch, the person whose head came near the
breast of the other, was said to lie in his bosom. So it is said
of the beloved disciple, John xiii. 25. Abraham's bosom was
a phrase used among the Jews, to signify the paradise of God.
See Josephus's account of the Maccabees, chap. xiii.
Verse 22. The rich man died also, and was buried] There
is no mention of this latter circumstance in the case of Laza-
rus ; he was buried, no doubt — necessity required this : but
he had the burial of a pauper, while the pomp and pride of
the other followed him to the tomb. But what a difference
in these burials, if we take in the reading of my old MS.
Bible, which is supported by several Versions: j'f or.J?Ot|jE the
nche man \$ oceb : anD ig tmne& i.i fjfttg. And this is also the
reading of the Anglo-Saxon, ■"] pap on helle gebypigeb, and
was in hell buried. In some MSS. the point has been wanting
after erx<p>i, he was buried; and the following xat, and, re-
moved and set before ew«£«s, he lifted up: so that the passage
reads thus, Tfie rich man died also, and was buried in hell;
and lifting up his eyes, being in torment, he saw, &c. But let us
view the circumstances of this man's punishment.
in torments, and seeth Abraham afar \Mi)^ls'
off, and Lazarus in his bosom : Accn>i>p'
24 And he cried and said, Father —
Abraham, have mercy on me, and send Laza-
rus, that he may dip the tip of his finger in water,
and acool my tongue; for I bam tormented in this
flame.
25 But Abraham said, Son, c remember that
thou in thy lifetime receivedst thy good things.
c Job 21. 13. Ch. 6. 24.
Scarcely had he entered the place of his punishment, when
he lifted up his eyes on high ; and what must his surprise be,
to see himself separated from God, and to feel himself tor-
mented in that flame! Neither himself, nor friends, ever
suspected that the way in which he walked, could have led to
such a perdition.
1. And seeth Abraham afar off, and Lazarus in his bosom,
ver. 23. He sees Lazarus clothed with glory and immortality —
this is ihe first circumstance in his punishment. What a con-
trast ! what a desire does he feel to resemble him, and what
rage and despair because he is not like him ! We may safely
conclude, that the view which damned souls have in the gulf of
perdition, of the happiness of the blessed, and the conviction
that they themselves might have eternally enjoyed this felicity,
from which, through their own fault, they are eternally ex-
cluded, will form no mean part of the punishment of the lost.
2. The presence of a good to which they never had any
right, and of which they are now deprived, affects the mise-
rable less than the presence of that to which they had a
right, and of which they are now deprived. Even in hell, a
damned spirit must abhor the evil by which he is tormented,
and desire that good that would free him from his torment.
If a lost soul could be reconciled to its torment, and to its
situation, then of course, its punishment must cease to be
such. An eternal desire to escape from evil, and an eternal
desire to be united with the supreme good, the gratifica-
tion of which is for ever impossible, must make a second cir-
cumstance in the misery of the lost.
3. Son, remember that in thy lifetime thou receivedst thy good
things, ver. 25. The remembrance of the good things possessed'
in life, and now to be enjoyed no more for ever, together with
the remembrance of grace offered or abused, will form a third
circumstance in the perdition of the ungodly. Son, remember
that in thy lifetime, &c.
4. The torments which a soul endures in the hell of fire,
will form, through all eternity, a continual present source of
indescribable wo. Actual torment in the flames of the bot-
tomless pit, forms a fourth circumstance in the punishment
of the lost. I am tormented in this flame, ver. 24.
3 p 2
The rich man
ST. LUKE.
and Lazarus.
adIw3' and likewise Lazarus evil things; but
Acc?iTp' novv ^e *s comf°rted» and thou art
tormented.
26 And besides all this, between us and you
there is a great gulf fixed : so that thej which
would pass from hence to you cannot; neither
can they pass to us, that would come from
thence.
27 Then he said, I pray thee therefore, fa-
ther, that thou wouldest send him to my father's
house :
i lsai. 8. 20. & 34. 16. John 5. 39, 45. Acts 15. 21. & 17. 11.
5. The known impossibility of ever escaping from this
place of torment, or to have any alleviation of one's misery
in it, forms a fifth circumstance in the punishment of un-
godly men. Besides all this, between us and you there is a
great gulf, ver. 26. The eternal purpose of God, formed
on the principles of eternal reason, separates the persons, and
the places of abode, of the righteous and the wicked, so that
there can be no intercourse — they who wish to pass over hence
to you, cannot ; neither can they pass over, who would come
from you hither. A happy spirit cannot go from heaven to
alleviate their miseries ; nor can any of them escape from
the place of their confinement, to enter among the blessed.
There may be a discovery from hell of the paradise of the
blessed ; but there can be no intercourse nor connexion.
6. The iniquitous conduct of relatives and friends, who
have been perverted by the bad example of those who are
lost, is a source of present punishment to them ; and if they
come also to the same place of torment, must be to those who
were the instruments of bringing them thither, an eternal
source of anguish. Send Lazarus to my father's family, for
1 have five brothers, that he may earnestly testify (S'lafiMgrvgriTcit)
to them, that they come not into this place of torment. These
brothers had probably been influenced by his example to
content themselves with an earthly portion, and to neglect
their immortal souls. Those who have been instruments of
bringing others into hell, shall suffer the deeper perdition on
that account.
Verse 29. They have Moses and the prophets'] This plainly
supposes they were all Jewish believers— they had these
writings in their hands, but they did not permit them to
ipfluence their lives.
Verse 30. If one went unto them from the dead, &c] Many
are desirous to see an inhabitant of the other world, and con-
verse with him, in order to know what passes there. Make
way ! here is a damned soul, which Jesus Christ has evoked
from the hell of fire ! hear him ! Hear him tell of his tor-
isents ! hear him utter his regrets ! " But we cannot see
28 For I have five brethren ; that he a:ma4^3-
A. D. 29.
may testify unto them, lest they also Ac'CnyTp'
come into this place of torment.
29 Abraham saith unto him, a They have Moses
and the prophets ; let them hear them.
30 And he said, Nay, father Abraham ; but
if one went unto them from the dead, they will
repent.
31 And he said unto him, If they hear not Moses
and the prophets, b neither will they be persuaded,
though one rose from the dead.
b John 12. 10, 11.
him." No : God has, in his mercy, spared you for the pre-
sent, this punishment. How could you bear the sight of this
damned spirit ? Your very nature would fail at the appear-
ance. Jesus keeps him as it were behind the curtain, and
holds a conversation with him in your hearing, which you
have neither faith nor courage sufficient to hold with him
yourselves.
Verse 31. If they hear not Moses, &c] This answer of
Abrahamcontains two remarkable propositions. 1. That the
Sacred Writings contain such proofs of a divine origin, that
though all the dead were to arise, to convince an unbeliever
of the truths therein declared ; the conviction could not be
greater, nor the proof more evident, of the divinity and truth
of these Sacred Records, than that which themselves afford.
2. That to escape eternal perdition, and get at last into eter-
nal glory, a man is to receive the testimonies of God, and to
walk according to their dictates. And these two things show,
the sufficiency and perfection of the Sacred Writings. What
influence could the personal appearance of a spirit have on
an unbelieving and corrupted heart ? None, except to ter-
rify it for the moment — and afterward to leave it ten thou-
sand reasons for uncertainty and doubt. Christ caused this to
be exemplified in the most literal mariner, by raising Lazarus
from the dead. And did this convince the unbelieving Jews ?v
No. They were so much the more enraged ; and from that
moment, conspired both the death of Lazarus and of Christ!
Faith is satisfied with such proofs as God is pleased to afford ;
Infidelity never has enow. — See a Sermon on this subject, by
the author of this work.
To make the parable of the unjust steward still more pro-
fitable, let every man consider,
1. That God is his master, and the author of all the good he
enjoys, whether it be spiritual or temporal.
2. That every man is only a steward, not a proprietor of
those things.
3. That all must give an account to God, how they have
Directions concerning CHAP
used or abused the blessings with which they have been en-
trusted.
4. That the goods which God has entrusted to our care,
are goods of body and soul : goods of nature and grace : of
birth and education : His word, Spirit, and ordinances : goods
of life, health, genius, strength, dignity, riches; and even po-
verty itself, is often a blessing from the hand of God.
5. That all these may be improved to God's honour, our
good, and our neighbour's edification and comfort.
6. That the time is coming, in which we shall be called to
an account before God, concerning the use we hare made of
the good things with which he has entrusted us.
7. That we may even now be accused before our Maker,
of the awful crime of wasting our Lord's substance.
8. That if this crime can be proved against us, we are in
immediate danger of being deprived of all the blessings which
XVII. forgiveness of injuries.
we have thus abused; and of being separated from God and
the glory of his power for ever.
9. That on hearing of the danger to which we are exposed,
though we cannot dig to purchase salvation ; yet we must beg,
incessantly beg, at the throne of grace, for mercy to pardon al!
that is past.
10. That not a moment is to be lost — the arrest of death
may have gone out against us ; and this very night — hour —
minute, our souls may be required of us. Let us therefore
learn wisdom from the prudent despatch which a worldly-
minded man would use to retrieve his ruinous circumstances :
and watch and pray, and use the little spark of the divine light
which yet remains, but which is ready to die, that we may
escape the gulf of perdition, and get into some humble
place of the heaven of glory. Our wants are pressing ; Go'd
calls loudly ; and eternity is at hand !
CHAPTER XVII.
Christ teaches the necessity of avoiding offences, 1, 2. How to treat an offending brother, 3, 4. The efficacy of
faith, 5, 6. No' man by his services or obedience can prof t his Maker, 7 — 10. He cleanses ten lepers, 11 — 19.
The Pharisees inquire when the kingdom of God shall commence? Christ ajiszoers them, and corrects their im-
proper viezvs of the subject, 20 — 37.
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rE^HEN said he unto the disciples,
§ a It is impossible but that of-
fences will come; but wo unto him,
through whom they come !
2 It were better for him that a millstone were
hanged about his neck, and he cast into the sea,
than that he should offend one of these little
ones.
3 1 Take heed to yourselves : b If thy brother
a Matt. 18. 6, 7. Mark 9. 42. 1 Cor. 11. 19. b Matt. 13. 15, 21.
c Lev. 19. 17. Prov. 17. 10. Jamas 5. 19.
NOTES ON CHAP. XVII.
Verse 1. It is impossible but that offences will come~\ Such
is the corrupt state of the human heart, that notwithstanding
all the influences of grace, and the promises of glory, men will
continue to sin against God ; and his justice must continue to
punish. See on Matt, xviii. 6.
Verse. 2. A millstone] That drowning a person, with a
stone tied about the neck, was an ancient mode of punish
ment, see proved in the note on Matt, xviii. 6, 7. to which
let the following be added. To have a millstone hanged about
the neck, was a common proverb. "Samuel saith, A man
may marry, and after that addict himself to the study of the
law. Rab. Jochanan saith, No : shall he addict himself to
the study of the law with a millstone about his neck?"
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CCII. 1.
trespass against thee, c rebuke him;
and if he repent, forgive him.
4 And if he trespass against thee
seven times in a day, and seven times in a day-
return again to thee, saying, I repent; thou
shalt forgive him.
5 IT And the apostles said unto the Lord,
Increase our faith.
6 a And the Lord said, If ye had faith as a
<* Matt. 17. 20. & 21. 21. Mark 9. 23. & 11. 23.
The place in Aristophanes, to which the Header is referred
in the note on Matt, xviii. 6. is the following :
'A.gse? [tere&got,, elf to (SetgaS-pev lfi,(i>i.Z,
'Ex too Xapwyyos ix.x.gepuiTies in tp /3 o Aov.
" Lifting him up into the air, I will plunge him into the-
deep : a great stone being hung about his neck."
Aristoph. in Equit. ver. 1359.
Verses 3, 4. If thy brother trespass] See the notes on
Matt, xviii. 21, 22.
Verse 5. Increase our faith] This work of pardoning
every offence, of every man, and that continually, seemed so
difficult even to the disciples themselves ; that they saw. with-
out an extraordinary degree of faith, they should never be
able to keep this command. But some think that this and
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ecu. l.
JYo man can profit ST. LUKE.
grain of mustard-seed, ye might say
unto this sycamine-tree, Be thou
plucked up by the root, and be thou
planted in the sea; and it should obey you.
7 But which of you, having a servant plough-
ing or feeding cattle, will say unto him by and
by, when he is come from the field, Go and sit
down to meat?
8 And will not rather say unto him, Make
ready wherewith I may sup, and gird thy-
self, a and serve me, till I have eaten and
drunken; and afterward thou shalt eat and
drink ?
Ch. 12. 37. b Job 22. 3. & 35. 7. Ps. 16. 2. Matt. 25. 30. Rom. 3. 12.
&11.35. 1 Cor. 9. 16, 17. Philemon 11.
what follows, relate to what Matthew has mentioned, chap,
xvii. 19, 20.
Verse 9. As a grain of mustard-seed] A faith that increases
and thrives as that is described to do, Matt. xiii. 32. where
see the note. See also Matt. xvii. 20.
TJiis sycamine'] The words seem to intimate, that they
were standing by such a tree. The sycamine is probably the
same as the sycamore. Sycamore with us, says Mr. Evelyn,
is falsely so called, being our acer majus, greater maple.
The true sycamore is the Jicus Pharaonis, or Egyptia, Pha-
raoh's, or Egyptian Jig-tree ; called also from its similitude in
leaves and fruit, morosyens, or mulberry fig-tree. The Ara-
bians call it guimez : it grows in Cyprus, Caria, Rhodes, and
in Judea and Galilee, where our Lord at this time was : see
ver. 11. St. Jerom, who was well acquainted with these
countries, translates the word mulberry -tree.
Be thou plucked up by the root'] See the note on Matt.
xxi. 21. where it is shown, that this mode of speech refers to
the accomplishment of things very difficult, but not im-
possible.
Verse 7 — 9. JVliich of you, having a servant] It is never
supposed that the master waits on the servant — the servant is
bound to wait on his master, and to do every thing for him
to the uttermost of his power ; nor does the former expect
thanks for it, for he is bound by his agreement to act thus,
because of the stipulated reward, which is considered as be-
ing equal in value to all the service that he can perform.
Verse 10. We are unprofitable servants] This text has often
been produced, to prove that no man can live without com-
mitting sin against God. But let it be observed, the text says
unprofitable servants, not sinful servants. If this text could be
fairly construed to countenance sinful imperfection, it would
be easy to demonstrate, that there is not one of the spirits of
just men made perfect, in paradise, nor a ministering angel at
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God by his service.
9 Doth he thank that servant, be-
cause he did the things that were
commanded him? I trow not.
10 So likewise ye, when ye shall have done
all those things which are commanded you, say,
We are b unprofitable servants : we have done
that which was our duty to do.
1 1 IT And it came to pass, c as he went to
Jerusalem, that he passed through the midst of
Samaria and Galilee.
12. And as he entered into a certain village,
there met him ten men that were lepers, d which
stood afar off:
c Luke 9. 51, 52. John 4. 4. d Lev. 13. 46.
the throne of God, but is sinfully imperfect: for none of these
can work righteousness in the smallest degree, beyond those
powers which God has given them: and justice and equity
require, that they should exert those powers to the uttermost
in the service of their Maker ; and after having acted thus,
it may be justly said,- they have done only what it was their
duty to do. The nature of God is illimitable, and all the at-
tributes of that nature are infinitely glorious : they cannot be
lessened by the transgressions of his creatures, nor can they
be increased by the uninterrupted eternal obedience, and un-
ceasing hallelujahs, of all the intelligent creatures that people
the whole vortex of nature. When ages, beyond the power
of arithmetic to sum up, have elapsed, it may be said of the
most pure and perfect creatures, " Ye are unprofitable ser-
vants." Ye have derived your being from the infinite foun-
tain of life ; Ye are upheld by the continued energy of the
Almighty ; His glories are infinite and eternal, and your
obedience and services, however excellent in themselves, and
profitable to you, have added nothing, and can add nothing,
to the absolute excellencies and glories of j'our God.
Verse 11. He passed through the midst of Samaria, and Ga-
lilee.] He first went through Galilee, whence he set out on
his journey : and then through Samaria, of which mention is
made, chap. ix. 51, 52. All who went from Galilee to Jeru-
salem, must have necessarily passed through Samaria, unless
they had gone to the westward, a very great way about.
Therefore John tells us, chap. iv. 4. that when Jesus left
Judea to go into Galilee, it was necessary for him to pass
through Samaria; for this plain reason, because it was the
only proper road. " It is likely that our Lord set out from
Capernaum, traversed the remaining villages of Galilee as far
as Samaria : and then passed through the small country of
Samaria : preaching and teaching every whites, and curing
the diseased as usual." Calmet,
'*»
Christ cleanses
CHAP. XVII.
ten lepers.
AD'af" 13 ^nc* ^ey ^ied UP the*1, voices,
Accn'yiip' anc^ sa^' «fesus> Master, have mercy
" on us.
14 And when he saw them.) he said unto them,
a Go, show yourselves unto the priests. And
it came to pass, that, as they went, they were
cleansed.
15 And one of them, when he saw that he
was healed, turned back, and with a loud voice
glorified God,
16 And fell down on his face at his feet,
» Lev. 13. 2. & 14. 2. Matt. 8. 4. Ch. 5. 14.
Verse 12. Ten — lepers] Concerning the leprosy, see the
note on Matt. viii. 2. and on Levit. xiii. and xiv.
Wliich stood afar off] They kept at a distance, because
forbidden by law and custom to come near to those who
were sound, for fear of infecting them. See Levit. xiii. 46.
Numb. v. 2. 2 Kings xv. 5.
Verse 13. They lifted up tbeir voices] They cried with one
accord — they were all equally necessitous, and there was but
one voice among them all, though ten were engaged in crying
at the same time. As they were companions in suffering, they
were also companions in prayer. Prayer should be strong
and earnest, when the disease is great and inveterate. Sin is
the worst of all leprosies : it not only separates those to whom
it cleaves from the righteous, but it separates them from God;
and nothing but the pitying heart and powerful hand of Christ
Jesus, can set any soul free from it.
Verse 14. Show yourselves unto the priests] According to
the direction, Lev. xiii. 2, &c. xiv. 2, &c. Our Lord intended
that their cure should be received by faith : they depended
on his goodness and power, and though they had no promise,
yet they went at his command to do that which those only
were required by the law to do, who were already healed.
And — as they went] In this spirit of implicit faith ; they
were cleansed. God highly honours this kind of faith, and
makes it the instrument in his hand of working many mira-
cles. He who will not believe, till he receives what he calls
a reason for it, is never likely to get his soul saved. The
highest, the most sovereign reason, that can be given for be-
lieving, is, that God has commanded it.
Verse 15. One of them, zehen he saw that he was healed, &c]
It seems that he did not w;iit to go first to the priest, but
turned immediately back and gave public praise to the kind
hand from which he had received his cure.
Verse 16. He zeas a Samaritan.] One who professed a very
corrupt religion ; and from whom much less was to be ex-
pected, than from the other nine, who probably were Jews.
Verse 17. Where are the nine?] Where are the numbers
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giving him thanks : and he was a Sa-
maritan.
17 And Jesus answering said, Were
there not ten cleansed ? but where are the
nine ?
18 There are not found that returned to give
glory to God, save this stranger.
19 b And he said unto him, Arise, go thy way:
thy faith hath made thee whole.
20 H And when he was demanded of the
Pharisees, when the kingdom of God should
» Matt. 9. 22. Mark 5. 34. & 10. 52. Cb. 7. 50. & 8. 48. & 18. 42.
that from time to time have been converted to God ? Are
they still found praising him, with their faces on the dust,
as they did at first ? Alas ! how many are turned back to
perdition ! and how many are again mingled with the world !
Reader ! art thou of this number ?
Verse 18. This stranger.] Often God receives more praise
and affectionate obedience from those who had long lived with-
out his knowledge and fear, than from those who were bred
up among his people, and who profess to be called by his
name. The simple reason is, Those who have much forgiven
will love much, chap. vii. 47.
Verse 19. Thy faith hath made thee whole.] Thy faith hath
been the mean of receiving that influence, by which thou hast
been cleansed.
Verse 20. Cometh not with observation] With scrupulous ob-
servation. That this is the proper meaning of the original, ft-erx
ir*gitTtigt)Feas Kypke and others have amply proved from the
best Greek writers. As if he had said, " The kingdom of God,
the glorious religion of the Messiah, does not come in such a
way as to be discerned only by sagacious critics, or is only to be
seen by those who are scrupulously watching for it ; it is not of
such a nature as to be confined to one place, so that men might
say of it, behold, it is only here, or only there, for this very
kingdom of God is publicly revealed ; and behold it is among
you ; I proclaim it publicly, and work those miracles which
prove that the kingdom of God is come : and none of these
tilings are done in a corner"
Dr. Lightfoot has well observed that there are tzvo senses
especially in which the phrase " kingdom of heaven" is to be
understood. I. The promulgation and establishment of the
Christian religion. 2. The total overthrow of the Jewish po-
lity. The Jews imagined that when the Messiah should come,
he would destroy the Gentiles, and reign gloriously over the
Jews : the very reverse of this, our Lord intimates should be
the case He was about to destroy the whole Jewish polity,
and reign gloriously among the Gentiles. Hence he mentions
the case of the general deluge, and the destruction of Sodom
Careless state of the
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answered them and said,
come, he
The kingdom of God cometh not
a with observation :
21 b Neither shall they say, Lo here ! or, lo
there ! for behold, c the kingdom of God is
d within you.
22 IT And he said unto the disciples, eThe
days will come, when ye shall desire to see one
of the days of the Son of man, and ye shall not
see it.
23 f And they shall say to you, See here ; or,
see there ; go not after them, nor follow them.
24 g For as the lightning, that lighteneth out
of the one part under heaven, shine th unto the
other part under heaven : so shall also the Son of
man be in his day.
25 h But first must he suffer many things, and be
rejected of this generation.
a Or, ivith outrvard show—*3 Ver! 23. c Rom. 14. 17. d Or, among
vou, John 1. 26. e See Matt. 9. 15.' John 17. 12. f Matt. 24. 23. Mark
*13. 21. Ch. 21. 8.
and Gomorrha. As if he had said, " the coming of this king-
dom shall be as fatal to you as the deluge was to the old world :
and as the fire and brimstone from heaven were to Sodom and
Gomorrha." Our Lord states, that this kingdom of heaven was
within them, i. e. that they themselves should be the scene of
these desolations, as through their disobedience and rebellion,
they possessed the seeds of these judgments. See on Matt. iii. 2.
Verse 21. Lo here ! or, lo there !] Perhaps those Pharisees
thought, that the Messiah was kept secret, in some private
place, known only to some of their rulers ; and that by and
by he should be proclaimed in a similar way to that in which
Joash was by Jehoiadah the priest. See the account, 2 Chron.
xxiii. 1 — 11. •
Verse 22. When ye shall desire to see one of the days'] As it
was our Lord's constant custom to support and comfort the
minds of his disciples, we cannot suppose that he intimates
here that they shall be left destitute of those blessings necessary
for their support in a day of trial. When he says, ye shall de-
sire to see one of the days of the Son of man, he either means, ye
of this nation, ye Jews, and addresses his disciples as if they
should bear witness to the truth of the declaration ; intimating
that heavy calamities were about to fall upon them ; and that
they should desire in vain to have those opportunities of re-
turning to God which now they rejected ; or he means, that
such should the distressed state of this people be, that the dis-
ciples would through pity and tenderness desire the removal of
those punishments from them ; which could not be removed be-
world at Christ's coming.
26 ! And as it was in the days of Noe, a m 4033.
J ' A. D. 29.
so shall it be also in the days of the Son An/3™P-
01 man. — ■
27 They did eat, they drank, they married
wives, they were given in marriage, until the day
that Noe entered into the ark, and the flood came,
and destroyed them all.
28 k Likewise also as it was in the days of Lot :
they did eat, they drank, they bought, they sold,
they planted, they builded ;
29 But ' the same day that Lot went out of
Sodom, it rained fire and brimstone from heaven,
and destroyed them all.
30 Even thus shall it be in the day when the Son
of man m is revealed.
31 In that day, he n which shall be upon the
housetop, and his stuff in the house, let him
not come down to take it away : and he that is
g Matt. 24. 27. i> Mark 8. 31. & 9. 31. & 10. 33.
Matt. 24. 37 k Gen. 19. 1 Gen. 19. 16, 24.-
- Matt. 24. 17. Mark 13. 15.
Ch. 9. 22. i Gen. vii.
— " 2 Thess. 1. 7.
cause the cup of their iniquity was full. But the former is
more likely to be the sense of the place.
Verse 23. And they shall say] Or, And if they shall say.
Two MSS. the Syriac, and Armenian, have txv, if.
See here] KM. sixteen others, and the latter Syriac, have
o x?">"ros, behold, the Christ is here. This is undoubtedly the
meaning of the place. See on Matt. xxiv. 23.
Verse 24. As the lightning, that lighteneth] See this parti-
cularly explained, Matt. xxiv. 27, 28.
Verse 25. But first must he suffer many things] As the cup
of the iniquity of this people shall not be full, till they have
finally rejected and crucified the Lord of life and glory : so
this desolation cannot take place till after my death.
Verse 26. As it was in the days of Noe] See on Matt. xxiv.
38.
Verse 27. They did eat, they dra?ik, &c] They spent their
whole lives in reference to this world ; and made no sort of
provision for their immortal souls. So it was wBen the Ro-
mans came to destroy Judea; there was a universal careless-
ness, and no one seemed to regard the warnings given by the
Son of God.
Verse 29. It rained fire and brimstone] Instead oiit rained ;
Gen. xix. 24. justifies the insertion of the pronoun he, as im-
plied in the verb £/3f f|e ; for it is there said that Jehovah rained
fire and brimstone from Jehovah out of heaven.
Verse 21. He which shall be upon the housetop] See this ex-
plained on Matt. xxiv. 17
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The desolation of
in the field, let him likewise not return
back.
32 a Remember Lot's wife.
33 b Whosoever shall seek to save his life shall
lose it; and whosoever shall lose his life shall
preserve it.
34 c I tell you, in that night there shall be two
men in one bed ; the one shall be taken, and the
other shall be left.
CHAP. XV1H.
a Gen. 19. 26.-
— b Matt. 10. 39. & 16. 25.
12. 25. ° Matt. 24. 40, 41.
Mark 8. 33. Ch.
1 Thess. 4. 17.
9. 24. John
Verse 32. Remember Lot's wife] Relinquish every thing,
rather than lose your souls. She looked back, Gen. xix. 26.
probably she turned back also to carry some of her goods
away ; for so much the preceding verse seems to intimate ; and
became a monument of the divine displeasure, and of her own
folly and sin. It is a proof that we have loved with a crimi-
nal affection, that which we leave with grief and anxiety,
though commanded by the Lord to abandon it.
Verse 33. Whosoever shall seek to save his life] These, or
similar words were spoken on another occasion. See on
Matt. x. 39. xvi. 25, 26.
Verses 34 and 36. On the subject of these verses, see
Matt. xxiv. 40, 41. The 36th verse is, without doubt, an
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Jerusalem foretold-.
35 Two women shall be grinding to-
gether; the one shall be taken, and
the other left.
36 [d Two men shall be in the field ; the one
shall be taken, and the other left.]
37 And they answered and said unto him,
e Where, Lord? And he said unto them, Where-
soever the body is, thither will the eagles be
gathered together.
J This 36th verse is wanting in most of the Greek copies.-
Matt. 24. 28.
-e Job 39. 30.
interpolation ; see the margin. It was probably borrowed
from Matt. xxiv. 40.
Verse 37. Where, Lord?] In what place shall all these
dreadful evils fall ? The answer, our Lord gives in a 6gure ;
the application of which they are to make themselves. Where
the dead carcass is, there will be the birds of prey — where the
sin is, there will the punishment be. See on Matt. xxiv. 28.
The following chapter seems to be a continuation of this
discourse ; at least it is likely they were spoken on the same
occasion. Both contain truths which the Reader should
carefully ponder, and receive in the spirit of prayer and
faith ; that he may not come into the same condemnation, into
which these have fallen.
CHAPTER XVIII.
The parable of the importunate widow, 1 — 8. Of the Pharisee and the Publican, 9 — 14. Infants brought to Christ,
15 — 17. The ruler zoho wished to know how he might inherit eternal life, 18 — 23. Our Lord^s refections on
his case, 24 — 27. What they shall receive who follow Christ, 28 — 30. He foretells his approaching passion and
death, 31 — 34. He restores a blind mom to sight at Jericho, 35 — 43.
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AND he spake a parable unto them
to this end, that men ought a always
to pray, and not to faint;
a Ch. 11. 5. & 21. 36. Rom. 12. 12. Eph. 6. 18. Col. 4. 2. 1 Thess. 5. 17.
NOTES ON CHAP. XVIII.
Verse 1. Men ought always to pray] Therefore the plain
meaning and moral of the parable are evident ; viz. that as
afflictions and desolations were coming on the land, and they
should have need of much patience and continual fortitude,
and the constant influence and protection of the Almighty ;
therefore they should be instant in prayer. It states farther,
that men should never cease praying for that, the necessity of
which God has given them to feel, till they receive a full anszver
to their prayers. No other meaning need be searched for in
2 Saying, There was b in a city a
judge, which feared not God, neither
regarded man
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b Gr. in a certain city.
this parable : St. Luke, who perfectly knew his Master's
meaning, has explained it as above.
Verse 2. A judge, which feared not God, neither regarded
man] It is no wonder that our Lord calls this person an un-
righteous judge, ver. 6. No person is worthy to be put in the
sacred office of a judge, who does not deeply fear God, and
tenderly respect his fellow-creatures. Because this person
feared not God, he paid no attention to the calls of justice ;
and because he respected not man, he was unmoved at the
complaint of the widow. Even among the heathens this was
3 Q ^
The parable of the
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3 And there was a widow in that
city; and she came unto him, saying,
Avenge me of mine adversary
ST. LUKE. importunate widow.
6 And the Lord said, Hear what the
unjust judge saith.
7 And b shall not God avensre his
4 And he would not for a while ; but afterward,
he said within himself, Though I fear not God,
nor regard man ;
5 a Yet because this widow troubleth me, I will
avenge her, lest by her continual coming she
weary me.
»Cb. 11. 8.
the character of a man totally abandoned to all evil. So
Dion Cassius says of Vitellius, that he neither regarded gods
nor men — ovre rm av&gasrav, ovre rai Stav etpgovri^ev.
Verse 3. Avenge me of mine adversary.] The original, ex.h-
y.yrcy /we «a-a rov avrthxov fiov, had better be translated, do me
justice against, or vindicate me from my adversary. If the
woman had come to get revenge, as our common translation
intimates, I think our blessed Lord would never have per-
mitted her to have the honour of a place in the sacred
records. She desired to have justice, and that only ; and by
her importunity she got that which the unrighteous judge
had no inclination to give, but merely for his oven ease.
Verse 4. He said -within himself] How many actions which
appear good, have neither the love of God nor that of our
neighbour, but only self-love of the basest kind, for their prin-
ciple and motive.
Verse 5. She weary me] 'Yiruirictfy fie, stun me. A metaphor
Saken from boxers, who bruise each other, and by beating
each other about the face blacken the eyes. See l Cor, ix. 27.
Verse 6. Hear what the unjust judge saith.] Our blessed
Lord intimates that we should reason thus with ourselves :
" If a person of such an infamous character as this judge
was, could yield to the pressing and continual solicitations of
a poor widow, for whom he felt nothing but contempt ; how
much more ready must God be, who is infinitely good and
merciful, and who loves his creatures in the tenderest man-
ner, to give his utmost salvation to all them who diligently
3cek it."
Verse 7. And shall not God avenge his own elect] And will
not God the righteous Judge do justice for his chosen ?■ Probably
this may refer to the cruel usage which his disciples had met
with, and were still receiving, from the disobedient and un-
believing Jews ; and which should be finally visited upon them
in the destruction of their city, and the calamities which
should follow. But we may consider the text as having a
more extensive meaning. As God has graciously promised to
give salvation to every soul that comes unto him through his
Son, and has put his Spirit in their hearts, inducing them to
cry unto him incessantly for it : the goodness of his nature
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avenge
own elect, which cry day and . night unto him,
though he bear long with them?
8 I tell you c that he will avenge them speedily.
Nevertheless when the Son of man corneth, shall
he find faith on the earth ?
9 IF And he spake this parable unto certain
b Rev. 6. 10. c Hebr. 10. 37. 2 Pet. 3. 8, 9.
and the promise of his grace bind him to hear the prayers
they offer unto him, and to grant them all that salvation
which he has led them by his promise and Spirit to request.
Which cry day and night unto him, Sic] This is a genuine
characteristic of the true elect or disciples of Christ. They feel
they have neither light, power, nor goodness, but as they re-
ceive them from him ; and as he is the desire of their soul, they
incessantly seek that they may be upheld and saved by him.
Though he bear long with them?] Rather, and he is compas-
sionate towards them, and consequently not at all like to the un-
righteous judge. Instead of /xMKg eOvfiav, and be long-suffering, as
in our translation, I read f4XKgo6vft,£i, he is compassionate, which
reading is supported by ABDLQ,. and several others. The
reason which our Lord gives for the success of his chosen, is, 1.
They cry unto him day and night. 2. He is compassionate to-
wards them. In consequence of the first, they might expect
justice even from an unrighteous judge : and in consequence of
the second, they are sure of salvation, because they ask it from
that God, who is towards them a Father of eternal love and
compassion. There was little reason to expect justice fram
the unrighteous judge : 1 . Because he was unrighteous : and 2.
because he had no respect for man : no, not even for a poor
desolate widow. But there is all the reason under heaven to
expect mercy from God ; 1. Because he is righteous, and he
has promised it ; and 2. Because he is compassionate towards
his creatures ; being ever prone to give more than the most
enlarged heart can request of him. Every Reader must per-
ceive that the common translation is so embarrassed as to be
almost unintelligible ; while that in this note, from the above
authorities, is as plain as possible, and shows this beautiful
parable to be one of the most invaluable pieces in the word
of God.
Verse 8. He will avenge them speedily] Or, he will do them
justice speedily — ev rtt^ei, instantly, in a trice. 1. Because he
has promised it ; and 2. Because he is inclined to do it.
When the Son of man cometh] To require the produce of
the seed of the kingdom sown among this people.
Shall he find faith on the earth ?] Or rather, shall he find
fidelity in this land ? Shall he find that the soil has brought
The parable of the CHAP. XVIII.
\. m. 4033. a which trusted in themselves b that
An. oiymp. they were righteous, and despised
Pharisee and the publican.
others
10 Two men went up into the temple to
pray ; the one a Pharisee, and the other a pub-
lican.
1 1 The Pharisee c stood and prayed thus with
■Ch. 10. 29. & 16. 15. b Or, as being righteous.
forth a harvest proportioned to the culture bestowed on it ?
no! And therefore he destroyed that land.
Verse 9. Despised] E^ovdsvowrcn;, disdained, made nothing
of others, treated them with sovereign contempt. Our Lord
grants that the Pharisees made clean the outside : but alas !
what pride, vain-glory, and contempt for others, were lodged
within.
Verse 10. A Pharisee'] For a description of the Pharisees
and their tenets, see on Matt. xvi. 1.
Publican.] See an account of these on Matt. V. 46. Both
these persons went to the temple to pray, i. e. to worship God :
they were probably both Jews, and felt themselves led by dif-
ferent motives to attend at the temple, at the hour of prayer ;
the one to return thanks for the mercies he had received ; the
other to implore that grace which alone could redeem him
from his sins.
Verse 11. Stood and prayed thus with himself] Or, stood by
himself and prayed, as some would translate the words. He
probably supposed it disgraceful to appear to have any con-
nexion with this penitent publican : therefore his conduct
seemed to say, " Stand by thyself; I am more holy than
thou." He seems not only to have stood by himself, but also
to have prayed by himself; neither associating in person nor
in petitions with his poor guilty neighbour.
God, I thank thee, &c] In Matt. v. 20. our Lord says, Un-
less your righteousness abound more than that of the scribes and
Pharisees, ye shall not enter into the kingdom of God : see the
note there. Now, the righteousness of the scribes and Pha-
risees, is described here by a Pharisee himself. We find it was
twofold; 1. It consisted in doing no harm to others. 2. In
attending all the ordinances of God, then established in the
Jewish economy : and in these things they were not like
other men ; the bulk of the inhabitants of the land paying
little or no attention to them. That the Pharisees were
in their origin a pure and holy people, can admit of little
doubt : but that they had awfully degenerated before our
Lord's time, is sufficiently evident. They had lost the spirit
of their institution; and retained nothing else than its external
regulations. See on Matt. xvi. 1.
1. This Pharisee did no harm to others— I am not rapa-
cious, nor unjust, nor an adulterer. I seize no man's pro-
perty through false pretences. I take the advantage of no
himself, d God, I thank thee, that I Wlf
am not as other men are, extortioners, Acch!Tp"
unjust, adulterers, or even as this pub- "
lican.
12 I fast twice in the week, I give tithes of all
that I possess.
13 And the publican, standing afar ofl^ would
c Ps. 135. 2.
-d lsai. 1. 15. &58. 2. Rev. 3. 17.
man's ignorance in buying or selling. I. avoid every species
of uncleanness. In a word, I do to others as I wish them to
do to me. How many of those called Christians, are not half
as good as this Pharisee ! and yet, he was far from the kingdom
ofGod.
2. He observed the ordinances of religion — I fast twice in
the week. The Jewish days of fasting in each week, were
the second and fifth ; what we call Monday and Thursday.
These were instituted in remembrance of Moses's going up to
the mount to receive the law, which they suppose to have
been on the fifth day ; and of his descent, after he had re-
ceived the two tables, which they suppose was on the second
day of the week.
Verse 12. I give tithes of all that I possess.] Or, of all I ac-
quire, x-ranett. Raphelius has well observed, that this verb in
the present tense, signifies to acquire — in the preter, to possess .
the Pharisee's meaning seems to be, " As fast as I gain any-
thing, I give the tenth part of it to the house of God and to
the poor. Those who dedicate a certain part of their earn-
ings to the Lord, should never let it rest with themselves, lest
possession should produce covetousness. This was the Phari-
see's righteousness, and the ground on which he.builded his
hope of final salvation. That the Pharisees had a strong opi-
nion of their own righteousness, the following history will
prove :
" Rabbi Simeon, the son of Jochai, said : The whole world
is not worth thirty righteous persons, such as our father Abra-
ham. If there were only thirty righteous persons in the
world, I and my son should make two of them : and if there
were but twenty, I and my son would be of the number :
and if there were but ten, I and my son would be of the
number : and if there were bat five, I and my son would be
of the five : and if there were but two, 1 and my son would
be those two : and if there were but one, myself should be
that one." Bereshith Rabba, s. 35. fol. 34. This is a genuine
specimen of Pharisaic pride. No wonder that our Lord
accused these of pride and vain-glory : they were far from
humility, and consequently far from righteousness.
Verse 13. The publican, standing afar <ff] Not because he
was a heathen, and dared not approach the holy place ; (for it
is likely he was a Jew) but because he was a true penitent, and
felt himself utterly unworthy to appear before God.
3 q, 2
Litile children are
ST. LUKE
not lift up so much as his eyes unto
heaven, but smote upon his breast,
saying, God be merciful to me a
sinner.
14 I tell you, this man went down to his house
justified rather than the other: * for everyone
that exalteth himself shall be abased; and he
that humbleth himself shall be exalted.
a Job 22. 29. Matt. 23. 12. Ch. 14. II. James 4. 6. I Pet. 5 3,6.
Would not lift up — his eyes] Holding down the head with
the eyes fixed upon the earth, was, 1. A sign of deep distress.
2. Of a consciousness and confession of guilt. And 3. It
was the very posture that the Jewish Rabbins required in
those who prayed to God. See Ezra ix. 6. and Mishna, in
Berachoth, chap. v. and Kypke's note here. So the Pharisee
appears to have forgotten one of his own precepts.
But smote upon his breast] Smiting the breast was a token
of excessive grief, commonly practised in all nations. It
seems to intimate a desire in the penitent, to punish that
heart, through the evil propensities of which the sin deplored
had been committed. It is still used among the Roman Ca-
tholics in their general confessions.
God be merciful to me] "IA«5-$jjr< /not — be propitious towards
me through sacrifice — or, let an atonement be made for me.
I am a sinner, and cannot be saved but in this way. The
Greek word i*x(ma, or ibttritofMn, often signifies to make ex-
piation for sin ; and is used by the Septuagint, Psal. Ixv. 4.
Ixxviii. 38. Ixxix. 9. for *13J kipper, he made an atonement.
So <A«<r/ue$, a propitiation, is used by the same, for nxcon cha-
■aah, a sacrifice for sin, Ezek. xliv. 27. and 'iXxrr^tov, the
mercy -seat, is, in the above version, the translation of mSD
kapporeth, the lid of the ark of the covenant, on and before
which the blood of the expiatory victim was sprinkled, on
the great day of atonement. The verb is used in exactly the
same sense by the best Greek writers. The following from
Herodotus, lib. i. p. 19. edit. Gale, is full in point. Qvs-ttjn-t
uiytt^Tt rev ev AeHpoic-t S-ecv IAA2KETO. Crasus appeased, or
made an atonement to the Delphic god by immense sacrifices.
We see then, at once, the reason why our blessed Lord said
that the tax-gatherer went to his house justified rather than
the other : — he sought for mercy through an atonement for sin,
which was the only way in which God had, from the begin-
ning, purposed to save sinners. As the Pharisee depended on
his doing no harm, and observing the ordinances of religion,
for his acceptance with God ; according to the economy of
grace and justice, he must be rejected : for as all had sinned,
and come short of the glory of God, and no man could make
an atonement for his sins, so he who did not take refuge in
that which God's mercy had provided, must be excluded
from the kingdom of heaven. This was no new doctrine :: — if,
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brought to Christ.
15 IT b And they brought unto him
also infants, that he would touch them ;
but when his disciples saw it, they re-
buked them.
16 But Jesus called them unto him, and said,
Suffer little children to come unto me, and for-
bid them not :
God.
for c of such is the kingdom of
» Matt. 19. 13. Mark 10. 13. « 1 Cor. 14. 20. 1 Pet. 2. 2.
was the doctrine publicly and solemnly preached by every sa-
crifice offered under the Jewish law. Without shedding of
blood there is no remission, was the loud and constant cry of
the whole Mosaic economy. From this we may see what it
is to have a righteousness superior to that of the scribes and
Pharisees. We must humble ourselves before God, which they
did not : we must take refuge in the blood of the cross, which
they would not : and be meek and humble of heart, which they
were not.
Many suppose, that the Pharisees thought they could ac-
quire righteousness of themselves, independently of God ; and
that they did not depend on him for grace or power : but let
us not make them worse than they were — for this is disclaim-
ed by the Pharisee in the text, who attributes all the good he
had to God : O God, I thank thee that I am not as others —
it is thou who hast made me to differ. But this was not suffi-
cient : restraining grace must not be put in the place of the
great atonement. Guilt, he had contracted — and this guilt must
be blotted out; and that there was no way .of doing this but
through an atonement, the whole Jewish law declared. See
the note on Matt. v. 20.
Verse 14. Went down to his house justified] His sin blotted
out, and himself accepted.
Rather thah the other] H £X£<va« ii that is, the other was not
accepted, because he exalted himself — he made use of the
mercies which he acknowledged he owed to God, to make
claims on the divine approbation ; and to monopolize the sal-
vation of the Most High ! He was abased, because he vainly
trusted that he was righteous, and depended on what he had
been enabled to do ; and looked not for a change of heart, nor
for reconciliation to God. It is a strange perversion of the
human mind, to attempt to make God our debtor, by the very
blessings which his mere mercy has conferred upon us ! It
was a maxim among the Jews, that whoever brought a sacri-
fice to the temple, returned justified. But our Lord shows,
that this depended on the state of mind — if they were not
humbled under a sense of sin, they were not justified, though
they had even offered a sacrifice.
Verse 15 — 17. They brought unto him also infants] On,
these verses, the Reader is requested to consult the notes oi\.
Matt. xix. 13, 14. and on Mark x. 16.
A certain ruler inquires CHAP
AaMd4293' 17 a Verily I say unto you, Whoso-
Anoiymp. ever snall not receive the kingdom of
— God as a little child, shall in nowise
enter therein.
18 IF b And a certain ruler asked him, saying,
Good Master, what shall I do to inherit eternal
life?
19 And Jesus said unto him, Why callest
thou me good ? none is good, save one, that is,
God.
20 Thou knowest the commandments, c Do not
commit adultery, Do not kill, Do not steal, Do not
bear false witness, d Honour thy father and thy
mother.
21 And he said, All these have I kept from my
youth up.
22 Now when Jesus heard these things, he said
unto him, Yet lackest thou one thing: e sell all
that thou hast, and distribute unto the poor, and
thou shalt have treasure in heaven : and come,
follow me.
23 And when he heard this, he was very sorrow-
ful; for he was very rich.
24 1 And when Jesus saw that he was very
sorrowful, he said, f How hardly shall they that
have riches enter into the kingdom of God !
25 For it is easier for a camel to go through a
a Mark 10. 15. *>Matt. 19. 16 Mark 10. 17. cExod. 20. 12,16.
RDeut. 5. 16—20. Rom. 13. 9. \ Eph. 6. 2. Col. 3. 20. e Matt. 6. 19,
20. & 19 21. 1 Tim. 6. 19. fProv. 11. 28. Matt. 19. 23. Mark 10.
23. e Jer. 32. 17. 'Zech. 8. 6. Matt. 19. 26. Ch. 1. 37.
Verses 18 — 23. A certain ruler] See the case of this per-
son largely explained on Matt. xix. 16 — 22. and Mark x.
21, 22.
Verse 24. How hardly shall they that have riches, &c] See
the notes on this discourse of our Lord, on Matt. xix. 24 — 30.
and Mark x. 30.
Verse 25. It is easier for a camel] Instead of ««^Aav, a
■camel, S. and four other MSS. read xxfuXtv, a cable. See
the same reading noticed on the parallel place, Matt. xix.
24.
Verse 28. We have left all] Our trades, our houses, and
families. The Reader is desired to consult the notes on Matt.
iv. 20. xix. 27, &c.
Verse 29. That hath left house, or parents, &c] See on
Matt. xix. 28, 29. and Mark X. 29, 30,
An. Olymp.
CCII. 1.
XVIII. how he may be saved.
needle's eye, than for a rich man to AAMD42o3'
enter into the kingdom of God.
26 And they that heard it said, Who
then can be saved ?
27 And he said, E The things which are impos-
sible with men, are possible with God.
28 If h Then Peter said, Lo, we have left all,
and followed thee.
29 And he said unto them, Verily I say unto
you, ' There is no man that hath left house, or
parents, or brethren, or wife, or children, for the
kingdom of God's sake,
30 kWho shall not receive manifold more in
this present time, and in the world to come life
everlasting.
31 1 l Then he took unto him the twelve, and
said unto them, Behold, we go up to Jerusa-
lem, and all things m that are written by the
prophets concerning the Son of man shall be
accomplished.
32 For nhe shall be delivered unto the Gen-
tiles, and shall be mocked, and spitefully entreated,
and spitted on :
33 And they shall scourge him, and put him
to death : and the third day he shall rise
again.
34 ° And they understood none of these things :
h
Matt. 19. 27. —
-> Deut.
33.
9
-k Job 42.
10
-1 Matt.
!B.
21.
&17
22.
& 20. 17. Mark 10. 32.-
m
Ps.
22. Isai.
S3.
-" Matt.
27
. 2
Ch
23.
1. John 18. 28.
Acts 3
13.
0
Mark 9. 32.
Ch
2. 50. & 9.
m.
John
10.
6. & 12. 16.
Or brethren] H *fo\<pot,$, or sisters, is added by the Cod.
Bezm, and some others.
Verse 31. Behold, we go up to Jerusalem] See the
notes on this discourse, Matt. xx. 17 — 19. and Mark x.
32.
Verse 33. And the third day he shall rise again.] See Hos.
vi. 2. and let the Reader observe, that the passage should be
read thus : In the third day he will raise him up, (UDp') and
we shall live before him : his resurrection shall be the pledge,
token, and Cause of ours.
Verse 34. They understood none of these things] Notwith-
standing all the information which Christ had given them
concerning this awful subject, they could not as yet fully
comprehend how the Messiah should suffer ; or how their
Master, whose power they knew was unlimited, should per-
A blind man cured
ST. LUKE.
at Jericho.
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and this saying was hid from them,
neither knew they the things which
were spoken.
35 H a And it came to pass, that as he was come
nigh unto Jericho, a certain blind man sat by the
way-side begging :
36 And hearing the multitude pass by, he asked
what it meant.
37 And they told him, that Jesus of Nazareth
passeth by.
38 And he cried, saying, Jesus, thou son of
David, have mercy on me.
39 And thev which went before rebuked him,
that he should hold his peace : but he cried so
» Malt. 20. 29. Mark 10. 46.
mit the Jews and Gentiles to torment and slay him, as he
here intimates they would.
Verse 35. A certain blind man] Bartimeus. See this
transaction explained at large, on Matt. xx. 29 — 34. and Mark
x. 46, &c.
Verse 40. And when he was come near] See the remark
able account of the negro and white man, related on Mark
x. 50.
Verse 43. And all the people — gave praise unto God.]
They saw the finger of God in what was done ; and they
gave him that praise which was due to his name. The Pha-
risees either saw not, or would not acknowledge this. The
common people are often better judges of the work of God
than the Doctors themselves. They are more simple, are not
puffed up with the pride of learning, and are less liable to be
warped by prejudice or self-interest. Happy are those spirit-
ually blind persons, to whom Christ has given eyes, that they
may know him ; feet, that they may follow him : a tongue,
that they may praise him : and a heart, that they may love
much the more, Thou son of David, A- M 4°33.
have mercy on me. An. oiymp.
40 And Jesus stood, and commanded —
him to be brought unto him : and when he was
come near, he asked him,
41 Saying, What wilt thou that I shall do unto
thee ? And he said, Lord, that I may receive
my sight.
42 And Jesus said unto him, Receive thy sight;
b thy faith hath saved thee.
43 And immediately he received his sight, and
followed him, c glorifying God : and all the
people, when they saw it, gave praise unto
God.
b Ch. 17. 19. c Ch. 5. 26. Acta 4. 21. & 11. 18.
him ! A true conversion, which noway contradicts itself,
but is followed by an edifying life, makes known the majesty
and power of God in a more eminent manner, than the greatest
external miracles. Quesnel.
For a practical use of the principal subjects in this chap-
ter, see the parallel places in Matthew and Mark. How shall
I be justified ? is a most important question, which the para-
ble of the Pharisee and the publican most distinctly answers.
A deep consciousness of sin, humiliation of heart, and taking
refuge by faith in the great atonement, is the way, and the
only way. Even the worst transgressors coming thus to God,
are accepted. Blessed news for penitent sinners ! for though
they cannot boast of a righteousness equal to that of the
scribes and Pharisees; yet they find they can, coming as the
publican, be justified freely, through the blood of the cross,
from all things, from which they could not be justified by the
law of Moses. If this be so, how shall they escape who neg-
lect SO GREAT a SALVATION !
CHAPTER XIX. -
The conversion of Zaccheus, 1 — 10. The parable of the nobleman, his ten servants, and the ten pounds, 11 — 27.
Christ sends his disciples for a colt, on which he rides into Jerusalem, 28 — 40. He weeps over the city, and foretells
its destruction, 41 — 44. Goes into the temple, and casts out the buyers and sellers, 45, 46. The chief priests and
the scribes seek to destroy him, but are afraid of the people, who hear him attentively, 47, 48.
Account of the
A ND Jesus entered and passed
A. M. 4033.
A. D. 29.
AccnlyTp' Jam- through Jericho.
2 And behold, there was a man
named aZaccheus, which was the chief among
the publicans, and he was rich.
3 And he sought to see Jesus b who he was ;
and could not for the press, because he was little
of stature.
4 And he ran before, and climbed up into a
sycamore-tree to see him: for he was to pass
that way.
5 And when Jesus came to the place, he
a Ezra 2. 9. ■> Luke 29. 8.
NOTES ON CHAP. XIX.
Verse 1. Entered and passed through] Was passing through
—Our Lord had not as yet passed through Jericho — he was
only passing through it; for the house of Zaccheus, in which
he was to lodge, ver. 5. was in it.
Verse 2. Zaccheus] It is not unlikely, that this person was
a Jew by birth, see ver. 9. but because he had engaged in a
business so infamous in the eyes of the Jews, he was con-
sidered as a mere heathen, ver. 7.
Chief among the publicans] Either a farmer-general of the
taxes, who had subordinate collectors under him: or else the
most respectable and honourable man among that class, at Je-
richo.
He was rich] And therefore the more unlikely to pay at-
tention to an impoverished Messiah, preaching a doctrine of
universal mortification and self-denial.
Verse 3. And he sought to see Jesus who he was] So the
mere principle of curiosity in him, led to his conversion and
salvation ; and to that of his whole family, ver. 9.
Verse 4. He ran before] The shortness of his stature was
amply compensated by his agility and invention. Had he
been as tall as the generality of the crowd, he might have
been equally unnoticed with the rest. His getting into the
tree made him conspicuous : had he not been so low of sta-
ture, he would not have done so. Even the imperfections of
our persons may become subservient to the grace of God in
our eternal salvation. As the pass-over was at hand, the
road was probably crowded with people going to Jerusalem :
but the fame of the cure of the blind man, was probably the
cause of the concourse at this time.
Verse 6. Make haste, and come down] With this invitation, our
blessed Lord conveyed heavenly influence to his heart; hence
he was disposed to pay the most implicit and cheerful obe-
dience to the call, and thus he received not the grace of God
in vain.
Verse 6. Received him joyfully] He had now seen who he
was : and he wished to hear what he was : and therefore he
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
CHAP. XIX. conversion of Zaccheus.
looked up, and saw him, and said un-
to him, Zaccheus, make haste and
come down ; for to-day I must abide at
thy house.
6 And he made haste, and came down, and
received him joyfully.
7 And when they saw it, they all murmured,
saying, c That he was gone to be guest with a
man that is a sinner.
8 And Zaccheus stood, and said unto the
Lord, Behold, Lord, the half of my goods I
give to the poor: and if I have taken any
c Matt. 9. 11. Ch. 5. 30.
rejoiced in the honour that God had now conferred upon
him. How often does Christ make the proposal of lodging,
not only in our house, but in our heart, without its being ac-
cepted ! We lose much because we do not attend to the visi-
tations of Christ : he passes by — he blesses our neighbours
and our friends — but often, neither curiosity nor any other
motive, is sufficient to induce us to go even to the house of
God, to hear of the miracles of mercy, which he works in
behalf of those who seek him.
Verse 7. To be guest with a man that is a sinner.] Meanin*
either that he was a heathen, or, though by birth a Jew, yet
as bad as a heathen because of his unholy and oppressive of-
fice. See the note on chap. vii. 37.
Verse 8. The half of my goods I give to the poor] Probably
he had already done so for some time past; though it is
generally understood that the expressions only refer to what
he now purposed to do.
If I have taken any thing— by false accusation] Ee-vxapxti-
rnT», from e-BKov, a Jig, and <pctiv6>, I show or declare ; for
among the primitive Athenians, when the use of that fruit
was first found out, or in the time of a dearth, when all sorts
of provisions were exceedingly scarce, it was enacted that no
figs should be exported from Attica ; and this law (not being
actually repealed, when a plentiful harvest had rendered it
useless, by taking away the reason of it) gave occasion to ill-
natured and malicious fellows to accuse all persons they found
breaking the letter of it ; and from them all busy informers
have ever since been branded with the name of sycophants.
Potter's Antiq. vol. i. c. 21. end.
/ restore him fourfold] This restitution the Roman laws
obliged the tax-gatherers to make, when it was proved they
had abused their power by oppressing the people. But here
was no such proof: the man, to show the sincerity of his con-
version, does it of his own accord. He who has wronged his
fellow must make restitution, if he have it in his power. He
that does not do so, cannot expect the mercy of God. See
the observations at the end of Gen, xlii. and Numb. v. 7,
A. M. 4033.
A. D. 29.
Ad. Olymp.
ecu. i.
Parable of the nobleman who ST. LUKE.
thing from any man by a false accusa-
tion, b I restore him fourfold.
9 And Jesus said unto him, This day
is salvation come to this house, forasmuch as c he
also is u a son of Abraham.
10 e For the Son of man is come to seek and to
save that which was lost.
1 1 IT And as they heard these things, he added
and spake a parable because he was nigh to
a
Ch
3.
14. k
Exod
22.
1.
1 Sam.
12.3.
2 Sam.
12. 6. «
Rom.
4.
»,
12,
16.
Gal. 3.
7.—
-aCh
13
16. —
-e Matt
18. 11.
See Matt
10.6.
&,
15.
24.
-f Acts 1
6.
Verse 9. Jesus said unto him] Bishop Pearce observes,
vl Probably Luke wrote xvrevs, not avrov, said unto them, i. e.
to those who had before called Zaccheus a sinner (ver. 7.) ;
for Jesus here speaks of Zaccheus in the third person, he also
is a son of Abraham, and therefore he was not then speaking
to him." This conjecture of this respectable prelate, is sup-
ported by the margin of the latter Syriac, and by every copy
of the Itala but two.
To this house] Ta> aixeo rovrcp, to this very house or family.
As if he had said, " If he be a sinner, he stands in the greater
need of salvation, and the Son of man is come to seek and save
what is lost; vi. 10. and therefore to save this lost soul, is a
part of my errand into the world." See the sentiment con-
tained in this verse, explained on Matt, xviii. 11.
Verse II. And as they heard these things] I believe the par-
ticiple of the present tense here is used for the participle of
the past, or rather that the participle of the present conveys
sometimes the sense of the past: for this discourse appears to
have taken place the next day after he had lodged at the house
of Zaccheus ; for the text says that he was then drawing nigh
to Jerusalem, from which Jericho was distant nineteen miles.
I have not ventured to translate it so, yet I think probably
the text should be read thus : And after they had heard these
things, he proceeded to speak a parable, because they were
nigh to Jerusalem.
Immediately appear.] Perhaps the generality of his fol-
lowers thought, that on his arrival at Jerusalem, he would
proclaim himself king.
Verse 12. A certain nobleman] In the following parable
there are two distinct morals intended ; let it be viewed in
these two points of light. 1. The behaviour of the citizens to
the nobleman ; and 2. The behaviour of his own servants to
him. 1. By the behaviour of the citizens, and their punish-
ment, (verses 14, 27.) we are taught that the Jews who were
the people of Christ, would reject him, and try to prevent his
reigning over them in his spiritual kingdom : and would for
that crime be severely punished by the destruction of their
State. And this moral is all that answers to the introductory
A. D. 29.
An Olymp.
CC11. 1.
went to receive a kingdom.
Jerusalem, and because f they thought A- M-
that the kingdom of God should im-
mediately appear.
12 gHe said therefore, A certain nobleman went
into a far country, to receive for himself a king-
dom, and to return.
13 And he called his ten servants, and delivered
them ten h pounds, and said unto them, Occupy till
I come.
g Matt. 25. 14. Mark 14. 34. 1> Mina, here translated a pound, is twelve
ounces and a half, which, according to five shillings the ounce, 13 three pounds
two shillings and sixpence.
words, ver. 11. And they thought that the kingdom of God
■would immediately appear. 2. The other moral extends itself
through the whole of the parable, viz. that the disciples of
Christ, who are his servants, and who made a good improve-
ment of the favours granted them by the Gospel, should be
rewarded in proportion to the improvement made under the
means of grace. This latter moral is all that is intended by
Matthew in chap. xxiv. 14, &c. who mentions this parable as
spoken by Christ after his triumphant entry into Jerusalem ;
though Luke has here placed that event after the parable.
See Bishop Pearce.
The meaning of the different parts of this parable appears
to be as follows.
A certain nobleman — The Lord Jesus, who was shortly to
be crucified by the Jews.
Went into afar country] Ascended to the right hand of the
Divine Majesty.
To receive a kingdom] To take possession of the meditorial
kingdom, the right to which, as Messiah, he had acquired by
his sufferings, see Phil. ii. 8,9. Heb. i. 3, 8,9. In these
words there is an allusion to the custom of those days, when
they who had kingdoms or governments given unto them,
went to Rome to receive that dignity from the Emperors.
Bishop Pearce. In proof of this, see Josephus, Ant. 1. xiy.
c. 14. where we find Herod went to Rome to receive the
sanction and authority of the Roman Emperor. And from lib.
xvii. c. 3. we learn that his successors acted in the same way.
And to return.] To judge and punish the rebellious Jews.
Verse 13. Ten servants] All those who professed to receive
his doctrine. Ten was a kind of sacred number among the
Hebrews, as well as seven. See chap. xiv. 31. xv. 8. Matt,
xv. 1.
Ten pounds] Ten mi nas. The Septuagint use the original
word imx.* for the Hebrew HJO maneh, from which it is evi-
dently derived ; and it appears from Ezek. xlv. 12. to have
been equal to sixty shekels in money. Now suppose we allow
the shekel, with Dean Prideaux, to be 3s. then the mina or
maneh was equal to 9/. English money. The impropriety of
Of the servants to whom CHAP
a.m. 4033. 24 a But his citizens hated him, and
Accnlyrp' sent a message after nim' sayingr We
will not have this man to reign over us.
15 And it came to pass, that when he was re-
turned, having received the kingdom, then he
commanded these servants to be called unto
him, to whom he had given the b money, that
he might know how much every man had gained
by trading.
16 Then came the first, saying, Lord, thy pound
hath gained ten pounds.
17 And he said unto him, Well, thou good
servant : because thou hast been c faithful in a
very little, have thou authority over ten cities.
18 And the second came, saving, Lord, thy
pound hath gained five pounds.
19 And he said likewise to him, Be thou also
over five cities.
20 And another came, saying, Lord, behold,
■ John 1. 11. b Gr. silver, and so Ver. 23. <= Matt. 25. 21. Ch. 16. 10.
rendering the original word pound, will easily be seen by the
most superficial reader. We should therefore retain the origi-
nal word for the same reason so often before assigned. Sui-
das says, " the talent was sixty minas, the mina one hundred
drachms, the drachm six oboli, the obolus six chalchi, the chal-
chos seven mites or lepta." ,
By the ten minas given to each, we may understand the
Gospel of the kingdom given to every person who professes
to believe in Christ, and which he is to improve to the salva-
tion of his soul. The same word is given to all, that all may
believe and be saved.
Verse 14. His citizens] Or countrymen — the Jewish people,
who professed to be subjects of the kingdom of God.
Hated him] Despised him for the meanness of his birth, his
crucifixion to the world, and for the holiness of his doctrine.
Neither mortification nor holiness suits the dispositions of the
carnal mind.
Sent a message after him] As in ver. 12. there is an al-
lusion to a person's going to Rome, when elected to be ruler
of a province or kingdom, to receive that dignity from the hand
of the emperor ; so it is here intimated that after the person
went to receive this dignity, some of the discontented citizens
took the opportunity to send an embassy to the emperor, to pre-
vent hirn from establishing the object of their hatred in the
government.
We will not have this man, &c] The Jews rejected Jesus
Christ ; would not submit to his government, and a short time
XIX. their lord had entrusted money.
here is thy pound, which 1 have kept \MD ^
laid up in a napkin : A'ccifTP
21 (1 For I feared thee, because thou
art an austere man : thou takest up that thou
layedst not down, and reapest that thou didst not
sow.
22 And he saith unto him, e Out of thine own
mouth will 1 judge thee, thou wicked servant.
f Thou knewest that I was an austere man, taking
up that I laid not down, and reaping that I did
not sow :
23 Wherefore then gavest not thou my money
into the bank, that at my coming I might have
required mine own with usury ?
24 And he said unto them that stood by, Take
from him the pound, and give it to him that
hath ten pounds.
25 (And they said unto him, Lord, he hath
ten pounds.)
i Matt. 25. 24. * 2 Sam. 1. 16. Job 15. 6. Matt. 12. 37 f Matt. 25. 26.
after this, preferred even a murderer to him. Like cleaves to
like. No wonder that those who murdered the Lord of glory
should prefer a murderer, one of their own temper, tfrthe
Redeemer of their souls.
Verse 15. When he was returned] When he came to punish
the disobedient Jews ; and when he shall come to judge the
world. Seethe parable of the talents, Matt. xxv. 14, &c.
Verse 16. Lord, thy pound hath gained ten] The principal
difference between this parable and that of the talents above
referred to, is, that the mina given to each seems to point
out the gift of the Gospel, which is the same to all who hear
it : but the talents distributed in different proportions, accord-
ing to each man's ability, seem to intimate, that God has
given different capacites and advantages to men, by which,
this one gift of the Gospel may be differently improved.
Verse 17. Over ten cities.] This is to be understood as re-
ferring to the new kingdom which the nobleman had just re-
ceived. His former trustiest and most faithful servants he
now represents as being made governors under him, over a
number of cities, according to the capacity he found in each ;
which capacity was known by the improvement of the minas.
Verse 20. Lord, behold, here is thy pound] See Matt. xxv. 18.
Verse 23. With usury] Eav tokci>, with its produce, i. e.
what the loan of the money is fairly worth, after paying the
person sufficiently for using it : for in lent money, both the
lender and borrower are supposed to reap profit.
Verse 25. And they said unto him, Lord, he hath ten pounds.]
3 R
Christ rides into
ST. LUKE
A. M.
4033.
A. D.
29.
An. Olymo.
ecu.
1.
26 For I say unto you, a That unto
every one which hath shall be given ;
and from him that hath not, even that
he hath shall be taken away from him.
27 But those mine enemies, which would not
that I should reign over them, bring hither, and
slay them before me.
28 H And when he had thus spoken, b he went
before ascending up to Jerusalem.
29 c And it came to pass, when he was come
nigh to Bethphage and Bethany, at the mount
called the mount of Olives, he sent two of his
disciples,
30 Saying, Go ye into the village over against
you ; in the which at your entering ye shall find
a colt tied, whereon yet never man sat : loose
him, and bring him hither.
31 And if any man ask you, Why do you loose
him ? thus shall ye say unto him, Because, the
Lord hath need of him.
32 And they that were sent, went their way,
and found even as he had said unto them.
33 And as they were loosing the colt, the own-
ers thereof said unto them, Why loose ye the
co
It?
> Matt. 13. 12. &25. 29. Mark 4. 25. Ch. 8. 18. b Mark 10. 32. 'Matt
21. 1. Mark 11. 1. d 2 Kings 9. 13. Matt. 21. 7. Mark II. 7. John 12. 14.
This whole verse is omitted by the Codex Bezce, a few others,
and some copies of the Itala. It is probably an observation
that some person made while our Lord was delivering the
parable, with a design to correct him in the distribution : as
if he had said, " Why give the mina ta that person ? he has
got ten already ; give it to one of those who has fewer."
Verse' 26. Andfromhim that hath not] See this particularly
explained Matt. xiii. 12. Perhaps it would be well, with Bi-
shop Pearce, to supply the word gained — give it to him who
hath gained ten minas ; for I say unto you, That unto every one
who hath gained, shall be given ; and from him who hath not
gained, even thai which he hath received skall be taken away.
Verse 27. Those — enemies — bring hither] The Jews, whom
1 shall shortly slay by the sword of the Romans.
Verse 28. He went before] Joyfully to anticipate his death,
say some. Perhaps it means that he walked at the head of
hiis disciples ; and that he and his disciples kept on the road
before other companies who were then also on their way to
Jerusalem, in order to be present at the feast.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
Jerusalem in triumph.
34 And they said, The Lord hath
need of him.
35 And they brought him to Jesus :
d and they cast their garments upon the colt, and
they set Jesus thereon.
36 e And as they went, they spread their clothes
in the way.
37 And when he was come nigh, even now at
the descent of the mount of Olives, the whole
multitude of the disciples began to rejoice and
praise God with a loud voice, for all the mighty
works that they had seen;
38 Saying, f Blessed be the King that cometh in
the name of the Lord : g peace in heaven, and glory
in the highest.
39 And some of the Pharisees, from among the
multitude, said unto him, Master, rebuke thy
disciples.
40 And he answered and said unto them, I tell
you that if these should hold their peace, h the stones
would immediately cry out.
41 H And when he was come near, he beheld
the city, and 5 wept over it,
42 Saying, If thou hadst known, even thou,
at least in this thy day, the things which belong
« Matt. 21. 8 fPsa. 118.26. Ch. 13. 35. s Ch. 2. 14. Eph 2 14
h Hab. 2. II. -John 11.35.
Verses 29—38. See this trumphant entry into Jerusalem
explained at large, on Matt. xxi. 1—11. and Mark xi. 1—10.
Verse 38. Glory in the highest] May thou receive the utter-
most degrees of glory ! See on Matt. xxi. 8.
Verse 40. If these should hold their peace, the stones would
— cry out.] Of such importance is my present conduct to
you and to others, being expressly predicted by one of your
own prophets, Zech. ix 9. as pointing out the triumph of
humility over pride, and of meekness over rage and malice,
signifying the salvation which 1 bring to the lost souls of men,
that if this multitude were silent, God would give even to
the stones a voice, that the adveat of the Messiah might be
duly celebrated.
Verse 41 And wept over it] See on, Matt, xxiii. 37.
Verse 42. The things which belong unto thy peace .'] ft is very
likely that our Lord here alludes to the meaning of the word
Jerusalem D'StSMV from DT yereh, he shall see ; and Qlbt?
shalom, peace or prosperity. Now because the inhabitants of
it had not seen this peace and salvation, because they had re-
He foretells the destruction of
Aa1»4293' unto tnJ Peace- but now they are hid
A™9!y\np- from thine eyes.-
43 For the days shall come upon
thee, that thine enemies shall a cast a trench about
thee, and compass thee round, and keep thee in
on every side,
44 And b shall lay thee even with the ground,
and thy children within thee; and c they shall
not leave in thee one stone upon another; d be-
cause thou knewest not the time of thy visita-
tion.
a Isai. 29. 3, 4. Jer. 6. 3, 6. Ch. 21. 20. b 1 Kings 9. 7, 8. Mic. 3. 12.
— c Matt. 24. 2. Mark 13. 2. Ch. 21. 6. a Dan. 9. 24. Ch. 1. 68, 78.
1 Pet. 2. 12.
fused to open their eyes, and behold this glorious light of hea-
ven which shone among them ; therefore he said, now they
are hidden from thy eyes, still alluding to the import of the
name.
Verse 43. Cast a trench about thee] This was literally ful-
filled when this city was besieged by Titus. Josephus gives a
very particular account of the building of this wall, which he
says was effected in three days, though it was not less than
thirty-nine furlongs in circumference : and that when this wall
and trench were completed, the Jews were so enclosed on
every side, that no person could escape out of the city, and
no provision could be brought in, so that they were reduced
to the most terrible distress by the famine which ensued.
The whole account is well worth the Reader's attention.
See Josephus, War, book v. chap. xii. sec. 1, 2, 3.
Verse 44. The time of thy visitation.'] That is, the time of
God's gracious offers of mercy to thee. This took in all the
time which elapsed from the preaching of John the Baptist
to the coming of the Roman armies, which included a period
of above forty years.
Verse 45. Went into the temple] See all this transaction ex-
plained, Matt. xxi. 12 — 16.
Verse 47. And he taught daily in the temple.] This he did
for five or six days before his crucifixion. Some suppose that
it was on Monday in the passion week that he thus entered
into Jerusalem, and purified the temple : and on Thursday he
was seized late at night : during these four days he taught in
CHAP. XX. Jerusalem. He purges the temple.
45 I e And he went into the temple, AAMD4293
and began to cast out them that sold Acc[i??p"
therein, and them that bought ;
46 Saying unto them, f It is written, My house
is the house of prayer : but s ye have made it a
den of thieves.
47 IT And he taught daily in the temple. But
h the chief priests and the scribes and the chief
of the people sought to destroy him,
48 And could not find what they might do : for
all the people s were very attentive to hear him.
eMatt. 21. 12. Mark 11. 11, 15. John 2. 14, 15. f Isai. 56. 7.
s Jer. 7. 11. b Mark 11. 18. John 7. 19. & 8. 37. • Or, hanged on him.
Acts 16. 14.
the temple, and lodged each night at Bethany. See the note
on Matt. xxi. 17.
Verse 48. Were very attentive to hear him] Or, they heard
him with the utmost attention, e%exgeiu.ciTo avrov xxovav, literally,
They hung upon him, hearing. The same form of speech is
used often by both Greek and Latin writers of the best re-
pute
Ex vultu dicentis, pendet omnium vultus.
The face of every man hung on the face of the speaker.
Penditque iterum narraniis ab ore.
Virg. Ma. iv. 79.
And she hung again on the lips of the narrator.
The words of the Evangelist, mark not only the deepest
attention, because of the importance of the subject, but also
the very high gratification which the hearers had from the
discourse. Those who read or hear the words of Christ in
this way, must inevitably become wise to salvation.
The Reader is requested to refer to Matt. xxiv. and to
Matt. xxv. 14. for more extensive information on the different
subjects in this chapter, and to the other parallel places
marked in the margin. The prophecy relative to the destruc-
tion of Jerusalem, is one of the most circumstantial, and the
most literally fulfilled of any prediction ever delivered. See
this particularly remarked at the conclusion of Matt. chap,
xxiv. where the whole subject is amply reviewed.
CHAPTER XX.
The question concerning the authority of Christ, and the baptism of John, 1 — 8. The parable of the vineyard let
out to wicked husbandmen, 9 — 18. The chief priests and scribes are offended, and lay snares for him, 19, 20.
The question about tribute, 21 — 26. The question about the resurrection of the dead, and our Lord^s answer,
27 — 40. Hoio Christ is the son of David, 41 — 44. He warns his disciples against the hypocrisy of the scribes,
whose condemnation he points out, 45 — 47.
3 r2
A. M. 4033.
A. D. 29.
An. Olvmp.
ecu" l.
The parable of the vineyard ST. LUKE
AND a it came to pass, that on
one of those days, as he taught
the people in the temple, and preached
the Gospel, the chief priests and the scribes came
upon him with the elders,
2 And spake unto him, saying, Tell us b by what
authority doest thou these things ? or who is he
that gave thee this authority ?
3 And he answered and said unto them, I will
also ask you one thing; and answer me:
4 The baptism of John, was it from heaven, or
of men ?
5 And they reasoned with themselves, saying,
If we shall say, From heaven ; he will say, Why
then believed ye him not?
6 But and if we say, Of men; all the people
will stone us : c for they be persuaded that John
was a prophet.
7 And they answered, that they could not tell
whence it was.
8 And Jesus said unto them, Neither tell I you
by what authority I do these things.
9 1T Then began he to speak to the people this
parable; d A certain man planted a vineyard, and
let it forth to husbandmen, and went into a far
country for a long time.
10 And at the season he sent a servant to the
husbandmen,, that they should give him of the
fruit of the vineyard : but the husbandmen beat
him, and sent him away empty.
11 And again he sent another servant: and they
beat him also, and entreated him shamefully, and
sent him away empty.
let out to wicked husbandmen.
' Matt. 21. 23. 1 Acts 4. 7 & 7. 27.-
<i Matt. 21. 33.
— a Matt 14. 5. & 21. 26.
Mark 12. 1.
Ch. 7. 29.
NOTES ON CHAP. XX.
Verse I. One of those days] Supposed to have been one of
the four last days of his life, mentioned chap. xix. 47. pro-
bably Tuesday before the passover.
Verse 2. By what authority, &c] See the note on Matt.
xxi. 23—27.
Verse 9. A certain man planted a vineyard, &c] See this
parable largely explained, Matt. xxi. 33 — 46. See also on
Mark xii.^— 9.
A. M. 4032.
A. D. 29.
An. Olymp.
CC1I. 1.
12 And agfiin he sent a third: and
they wounded him also, and cast him
out.
13 Then said the lord of the vineyard, What
shall I do ? I will send my beloved son : it
may be they will reverence him when they see
him.
14 But when the husbandmen saw him, they
reasoned among themselves, saying, Thi& is the
heir: come, let us kill him, that the inheritance
may be ours.
15 So they cast him out of the vineyard, and
killed him. What therefore shall the lord of the
vineyard do unto them ?
16 He shall come and destroy these husband-
men, and shall give the vineyard to others. And
when they heard it, they said, God forbid.
17 And he beheld them, and said, What is
this then that is written, e The stone which the
builders rejected,, the same is become the head of
the corner?
18 Whosoever shall fail upon that stone shall be
broken ; but f on whomsoever it shall fall it will
grind him to powder,
19 H And the chief priests and the scribes the
same hour sought to lay hands on him; and they
feared the people : for they perceived that he
had spoken this parable against them.
20 g And they watched him, and sent forth
spies, which should feign themselves just men,
that they might take hold of his words, that so
they might deliver him unto the power and au-
thority of the governor.
ePs. 118. 22. Matt. 21. 42.
-fDan. 2. 34, 35. Matt. 21. 44. % Matt.
22. 15.
Verse 16. God forbid.] Or, let it not be, p.« -/eteiro. Our
phrase, God forbid, answers pretty well to the meaning of
the Greek, but it is no: translation.
Verse 18. Grind him to powder.] See on Matt. xxi. 44.
Verse 20. Tliey watched him] n«f«rjj^jjtr«vTf;, insidiously
watching. See on chap. xiv. 1.
Spies] EyxtttsTovs, from e», in, and xx$tr,r*.i, I let down, to set in
ambush. One who crouches in some secret place to spy, listen,
catch, or hurt. Hesychius explains the word by enfytvc*rtsr
The question about paying
21 And they
a Master, we
CHAP. XX.
tribute, answered.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
asked him,
know that thou
saying,
sayest
and teachest rightly, neither acceptest
thou the person of any, but teachest the way of
God b truly :
22 Is it lawful for us to give tribute unto Cesar,
or no ?
23 But he perceived their craftiness, and said un-
to them, Why tempt ye me ?
24 Show me a c penny. Whose image and su-
perscription hath it? They answered and said,
Cesar's.
25 And he said unto them, Render therefore un-
to Cesar the things which be Cesar's, and unto
God the things which be God's.
26 And they could not take hold of his words be-
fore the people : and they marvelled at his answer,
and held their peace.
27 ^ <i Xhen came to him certain of the Saddu-
cees, e which deny that there is any resurrection ;
and they asked him,
28 Saying, Master, f Moses wrote unto us,
If any man's brother die, having a wife, and
he die without children, that his brother should
take his wife, and raise up seed unto his bro-
ther.
29 There were therefore seven brethren : and
a Matt. 22. 16. Mark 12. 14. b Or,ofatruth. c See Matt. 18. 28.-
<» Matt. 22. 23. Mark 12. 18.
thoSe who lie in wait, or in ambush, to surprise and slay. Jo-
$ephus uses the word to signify a person bribed for a particular
purpose. See War, b. ii. c. 2. s. 5. and b. vi. c. 5. s. 2. No
doubt tbe persons mentioned in the text were men of the
basest principles, and were hired by the malicious Pharisees to
do what they attempted in vain to perform.
Verse 22. 7s it lawful for us to give tribute unto Cesar] See
this insidious, but important question, considered at large on
Matt. xxii. 16—22.
Verse 29. There were therefore seven "brethren] See on Matt,
xxii. 23—33.
Verse 34. The children of this world] Men and women in
their present state of mortality and probation ; procreation
being necessary to restore the waste made by death, and to
keep up the population of the earth.
Verse 36. Equal unto the angels] Who neither marry nor die,
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A. D 29.
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ecu. i.
the first took a wife, and died without
children. *
30 And the second took her to wife,
and he died childless.
31 And the third took her; and in like manner
the seven also: and they left no children, and
died.
32 Last of all the woman died also.
33 Therefore in the resurrection whose wife of
them is she ? for seven had her to wife.
34 And Jesus answering said unto them, The
children of this world marry, and are given in mar-
riage :
35 But they which shall be accounted worthy
to obtain that world, and the resurrection from
the dead, neither marry, nor are given in mar-
riage :
36 Neither can they die any more : for E they
are equal unto the angels; and are the chil-
dren of God, h being the children of the resur-
rection.
37 Now that the dead are raised, ! even Moses
showed at the bush, when he calleth the Lord the
God of Abraham, and the God of Isaac, and the
God of Jacob.
38 For he is not a God of the dead, but of the
living : for k all live unto him.
e Acts 23. 6, 8 ' Deut. 25. 5. 8 1 Cor. 15. 42, 49, 52. 1 John 3. 2.-
h Rom. 8. 23. j Rxod. 3. 6. k Rom. 6. 10, 11.
See the Jewish testimonies to the resurrection of the human
body, quoted at length on 1 Cor. xv. 42.
Verse 38. All live unto him] There is a remarkable passage
in Josephus's account of the Maccabees, chap. xvi. which
proves that the best informed Jews believed that the souls of
righteous men were in the presence of God in a state of hap-
piness " They who lose their lives for the sake of God, live
unto God as do Abraham, Isaac, and Jacob, and the rest of the
patriarchs." And one not less remarkable in Shemoth Rab-
ba, fol. 159. "Rabbi Abbin saith, the Lord said unto Mo-
ses, find me out ten righteous persons among the people,
and I will not destroy thy people. Then said Moses, Behold,
here am/, Aaron, Eleazar, Ithamar, Phineas, Caleb, and Joshua ,
but God said, here are but seven, where are the other three 1
When Moses knew not what to do, he said, O Eternal God.
do those live that are dead ? Yes, saith God. Then said Moses,
How is the Christ David's son.
ST. LUKE
AAMD4j?f' 39 Then certain of the scribes an-
^ccirTp' swering, said, Master, thou hast well
— said.
40 And after that they durst not ask him any
question at all.
41 IT And he said unto them, a How say they
that Christ is David's son ?
42 And David himself saith in the book of
Psalms, b The Lord said unto my Lord, Sit thou
on my right hand,
43 Till I make thine enemies thy footstool.
* Matt. 22. 42. Mark 12. 35-- 1» Ps. 110. 1. Acts 2. 34 cMatt. 23. 1.
if those that are dead do live, remember Abraham, Isaac, and
Jacob." So the resurrection of the dead, and the immortality
and immateriality of the soul were not strange or unknown
doctrines among the Jews.
Verse 40. They durst not ask] Or, did not venture to ask
any other question, for fear of being again confounded, as they
had already been.
Verse 41. How say they] See the note on Matt. xxii.
42—46.
Verse 43. Thy footstool.] Literally the footstool of thy feet.
They shall not only be so far humbled that the feet may be set
on them ; but the}' shall be actually subjected, and put com-
pletely under that Christ whom they now despise, and are
about to crucify.
Verse 46. Beware of the scribes] Take heed that ye be not
seduced by those who should show you the way of salvation.
See on Matt, xxiii. 4 — 14.
1. How can it be supposed that the ancient Jewish church
had no distinct notion of the resurrection of the dead is to me
truly surprising. The justice of God, so peculiarly conspicu-
ous under the old covenant, might have led the people to infer
that there must be a resurrection of the dead, if even the
passage to which our Lord refers, had not made a part of our
law. As the body makes a part of the man, justice requires,
that not only they who are martyrs for the testimony of God,
but also all those who have devoted their lives to his service,
A. M. 4033-
A. D. 29.
An. Olymp
ecu. 1.
Hypocrisy of the scribes.
44 David therefore calleth him Lord,
how is he then his son ?
45 1 c Then in the audience of all
the people he said unto his disciples,
46 d Beware of the scribes which desire to walk
in long robes, and e love greetings in the mar-
kets, and the highest seats in the synagogues,
and the chief rooms at feasts ;
47 f Which devour widow's houses, and for a
show make long prayers : the same shall receive
greater damnation.
Mark 12. 33. i Matt. 23. 5. ■ Ch. 11. 43. f Matt. 23. 14.
and died in his yoke, should have their bodies raised again.
The justice of God is as much concerned in the resurrection
of the dead, as either his power or mercy. To be freed from
earthly incumbrances, earthly passions, bodily infirmities,
sickness, and death, to be brought into a state of conscious
existence with a refined body, and a sublime soul, both im-
mortal, and both ineffably happy ; how glorious the privilege!
But of this, who shall be counted worthy in that day ? Only
those who have washed their robes, and made them white in
the blood of the Lamb ; and who, by patient continuing in
well-doing, have sought for glory, and honour, and immortality.
2. A bad example, supported by the authority, reputation,
and majesty of religion, is a very subtle poison, from which
it is very difficult for men to preserve themselves. It is a great
misfortune for any people to be obliged to beware of those
very persons who ought to be their rule and pattern. This
is a reflection of pious Father Quesnel ; and while we admire
its depth, we may justly lament that the evil he refers to
should be so prevalent, as to render the observation, and the
caution on which it is founded, so necessary. But let no man
imagine that bad and immoral ministers are to be found among
one class of persons only. They are to be found in the branches
as well as in the root : in the different sects and parties as well
as in the mother or national churches, fro<n which the others
have separated. On either hand there is little room for glo-
rying.— Professors and Ministers may change, but the Truth of
the Lord abideth for ever.
CHAPTER XXI.
The poor Tvidozo casting two mites into the treasury, 1 — 4. The destruction of the temple foretold, 5, 6. The signs
of this desolation, 7. False Christs, 8. Wars, 9, 10. Earthquakes and fearful sights, 11. Persecutions against
the godly, 12 — 19. Directions hozu to escape, 20 — 22. The tribulation of those times, 23 — 28. The parable of
the fig-tree, illustrative of the time when they may expect these calamities, 29 — 33. The necessity of sobriety and
watchfulness, 34 — 36. He teaches by day in the temple, and lodges by night in the mount of Olives, and the people
come early to hear him, 37, 38.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
The poor widow and her offering. CHAP
AND he looked up, a and saw the
rich men casting their gifts into
the treasury.
2 And he saw also a certain poor widow casting
in thither two b mites.
3 And he said, Of a truth I say unto you,
c that this poor widow hath cast in more than
they all ;
4 For all these have of their abundance cast in
unto the offerings of God: but she of her penury
hath cast in all the living that she had.
5 % d And as some spake of the temple, how
it was adorned with goodly stones and gifts, he
said,
6 As for these things which ye behold, the days
will come, in the which e there shall not be left one
stone upon another, that shall not be thrown
down.
7 Tl And they asked him, saying, Master, but
a Mark 12. 41.-
-b See Mark 12. 42. = 2 Cor. 8. 12.
Mark 13. 1. e Ch. 19. 44.
-i Matt. 21. 1.
NOTES ON CHAP. XXI.
Verse 1. The rich men casting their gifts into the treasury.]
See all this from verse 1 to 4. explained on Mark xii. 41—44.
Verse 2. A certain poor widow] A widow miserabhj poor;
this is the proper import of nmxz*', an(1 ner being miserably
poor heightened the merit of the action.
Two mites] Which Mark says, chap. xii. 42. make a
farthing, or quadrans, the fourth part of an as, or penny,
as we term it. In Plutarch's time we find the smallest piece
of brass coin in use among the Romans was the quadrans, but
it appears that a smaller piece of money was in circulation
among the Jews in our Lord's time, called here, and in Mark,
chap. xii. 42. a lepton, i. e. small, diminished, from Xttira, I
fail. In ancient times our penny used to be marked with a
deep indented cross, dividing the piece into four equal parts,
which, when broken in two, made the half-penny, and when
broken \x\\o four made the fourthing, what we have corrupted
into farthing. Probably the Roman quadrans was divided in
this way for the convenience of the poor. Our term mite
seems to have been taken from the animal called by that name;
for as that appeared to our ancestors to be the smallest of all
animals, so this being the smallest of all coins was called by
its name. Junius says that miitC was a small base coin among
the Dutch, Our word mite seems to be a contraction of the
Latin minutum, a small thing, whence the French miete, a
crumb, a very small morsel. See the note oh Mark xii. 41.
, XXI. Destruction of the temple foretold.
when shall these thinp-s be ? and what A:Mn4^3,
o A. D. 29.
sign will there be when these things A£r?jy™P-
shall come to pass ?
8 And he said, fTake heed that ye be not de-
ceived : for many shall come in my name, saying,
I am Christ ; g and the time draweth near : go ye
not therefore after them.
9 But when ye shall hear of wars and commo-
tions, be not terrified : for these things must first
come to pass ; but the end is not by and by.
10 '' Then said he unto them, Nation shall
rise against nation, and kingdom against king-
dom :
11 And great earthquakes shall be in divers
places, and famines, and pestilences; and fear-
ful sights and great signs shall there be from
heaven.
12 'But before all these, they shall lay their
hands on you, and persecute you, delivering you
f Matt. 24. 4. Mark 13. 5. Eph. 5. 6 2 Thess. 2. 3. g Or, and the lime.
Matt. 3. 2. & 4. 17. h Matt. 24. 7. i Mark 13. 9. Rev. 2. 10.
Verse 5. Goodly stones] Or, costly stones. It has been
thought, by some, that this relates not so much to the stones
of which the temple was built, but to the precious stones with
which it was decorated. For an account of the stones of the
temple, see on Mark xiii. 1.
And gifts] Or, consecrated things, avecSti^xo-i. Aiot,^y.at. pro-
perly signifies a thing consecrated to sacred uses: Avu8ifx.ct sig-
nifies a thing devoted to a curse, or to destruction. They both
come from the same root, xvccti6-/i,u,i, I lay up, separate: and
though two meanings cannot be more opposite than those as-
signed to these words, yet in the words themselves a short
vowel (e) in the place of a long one (V) makes all the differ-
ence between blessing and cursing.
Verse 6. One stone upon another] This was literally fulfil-
led. See Matt. xxiv. 2.
Verse 8. Many shall come in my name] Usurping my
name : calling themselves the Messiah. See Matt. xxiv. 5.
Concerning this prediction of the destruction of Jerusalem,
and its literal accomplishment, see the notes on Matt, xxiv,
1—42.
Verse 9. Commotions] Seditions and civil dissentions, with
which no people were more agitated than the Jews.
Verse It. fearful sights] What these were the Reader will
find in detail on Matt, xxiv 7.
Verse 12. Synagogues] Or, assemblies, &c. See these all ex
plained on Mark xiii. 0.
Destruction of Jerusalem ST. LUKE.
A; %. IS?3' up to the svnap-oo-ues, and a into pri-
A. D. 29. i •> P ° •
xl:P.b'mP- sons, b being brought before kings and
and the temple foretold.
ecu. 1.
— rulers c for my name's sake.
13 And l] it shall turn to you for a testimony.
14 e Settle it therefore in your hearts, not to
meditate before what ye shall answer:
15 For I will give you a mouth and wisdom,
f which all your adversaries shall not be able to
gainsay nor resist.
16 6 And ye shall be betrayed both by parents,
and brethren, and kinsfolks, and friends; and
h some of you shall they cause to be put to death.
17 And j ye shall be hated of all men for my
name's sake.
18 k But there shall not a hair of your head
perish.
19 In your patience possess ye your souls.
20 ' And when ye shall see Jerusalem com-
passed with armies, then know that the desolation
thereof is nigh.
21 Then let them which are in Judea flee to
a Acts 4. 3. & 5. 18. & 12. 4. & 16. 24.-—* Acts 25. 23. = 1 Pet. 2. 13.
a Phil. 1. 23. 2 Thess. 1. 5.— e Matt. 10. 19. Mark 13. 11. Ch. 12. 11.
— f Acts 6. 10. b Mic. 7. 6. Mark 13. 12. 1> Acts 7. 59. & 12. 2.
Verse 13. It shall turn to you for a testimony. That is, it
shall turn out on your part for a testimony to them (your per-
secutors,) that you are thoroughly persuaded of the truth of
what you teach : and that you are no impostors.
Verse 14. Settle it therefore, fee'.] See on Matt. x. 19.
Verse 15. I will give you a mouth and wisdom] Sto^ss, o
mouth, must appear plain to every person to be used here for
a ready utterance, or eloquence in speaking. They shall have
an abundance of wisdom to know what to say ; and they shall
have an irresistible eloquence to say what they ought.
Verse 18. But there shall not a hair of your head perish.]
A proverbial expression for, ye shall not suffer any essential
injury. Every genuine Christian shall escape when this deso-
lation comes upon the Jewish state.
Verse 19. In your patience] Rather, your perseverance, your
faithful continuance in my word and doctrine. Ye will pre-
serve your souls. Ye shall escape the Roman sword, and not
one of you shall perish in the destruction of Jerusalem. In-
stead of KTi>a-*o-8e, possess or preserve ye, I read xtj}<7£5-0£, ye
shall preserve. This readingis supported by AB — B. five others,
both the Syriac, all the Arabic, JEthiopic, Vulgate, all the Itala
except two, Origen, Macarius, and Tertullian.
Verse 22. These be the days of vengeance] See. on Matt.
xxiv. 21.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
the mountains; and let them which
are in the midst of it depart out; and
let not them that are in the countries
enter thereinto.
22 For these be the days of vengeance, that
m all things which are written may be fulfilled.
23 n But wo unto them that are with child,
and to them that give suck, in those days ! for
there shall be great distress in the land, and wrath
upon this people.
24 And they shall fall by the edge of the
sword, and shall be led away captive into all na-
tions : and Jerusalem shall be trodden down of
the Gentiles, ° until the times of the Gentiles be
fulfilled.
25 H p And there shall be signs in the sun,
and in the moon, and in the stars ; and upon
the earth distress of nations, with perplexity: the
sea and the waves roaring ;
26 Men's hearts failing them for fear, and for
looking after those things which are coming on
■ Matt. 10. 22.— * Matt. 10. 30. 1 Matt. 24. 15. Mark 13. 14.
n> Dan. 9. 2G, 27. Zech. 11. 1. " Matt. 24. 19. ° Dan. 9. 27. & 12. 7.
Rom. 11. 25. P Matt. 24. 29. Mark 13. 24. 2 Pet. 3. 10, 12.
Verse 24. They shall fall by the edge of the sword] Those
who perished in the siege, are reckoned to be not less than
eleven hundred thousand. See Matt. xxiv. 22.
And shall be led away captive] To the number of ninety-seven
thousand. See Josephus, War, b. vi. c. ix. s. 2, 3. and on
Matt. xxiv. 31.
Trodden down of the Gentiles] Judea was so completely
subjugated, that the very land itself was sold by Vespasian ;
the Gentiles possessing it, while the Jews were either nearly
all killed or led away into captivity.
Of the Gentiles be fulfilled] Till the different nations of the
earth, to whom God shall have given the dominion over this
land, have accomplished all that which the Lord hath appointed
them to do ; and till the time of their conversion to God take
place. But when shall this be ? We know not. The nations
are still treading down Jerusalem, and the end is known only
to the Lord. See the note on Matt. xxiv. 31.
Verse 25. The sea and the waves roaring] Figuratively
pointing out the immense Roman armies by which Judea was
to be overrun and destroyed.
Verse 26. Men's hearts failing them for fear] Of, men
fainting away through fear, (A«ifi)j;sira») being ready
to die.
Coming on the earth] Or, coming upon this land, omevpsvii
The destruction of
the earth
CHAI
for the powers of heaven
A. M. 4033
A. D. 29.
An. oiymp. shall be shaken.
27 And then shall they see the Son
of man b coming in a cloud, with power and great
glory.
28 And when these things begin to come to
pass, then look up, and lift up your heads ; for
c your redemption draweth nigh.
29 d And he spake to them a parable ; Behold
the fig-tree, and all the trees ;
30 When they now shoot forth, ye see and
know of your ownselves, that summer is now
nigh at hand.
31 So likewise ye, when ye see these things
come to pass, know ye that the kingdom of God is
nigh at hand.
32 Verily I say unto you, This generation shall
not pass away till all be fulfilled.
33 e Heaven and earth shall pass away : but my
words shall not pass away.
» Matt. 24. 29. » Matt. 24. 30. Rev. 1. 7. & 14. 14. <= Rom. 8. 19, 23.
* Matt. 24. 32. Mark 13. 28. e Matt. 24. 35. f Rom. 13. 13.
1 Thess. 5. 6. 1 Pet. 4. 7.
See this translation of the word vindicated in the note on
chap. ii. 1.
Verse 29. He spake to them a parable] Illustrated all these
predicted facts by the simile of a fig-tree. See this explained
on Matt. xxiv. 32.
Verse 31. The kingdom of God is nigh at hand] After the
destruction of the Jewish state, the doctrine of Christ cruci-
fied shall be preached every where, and every where prevail.
Verse 32. This generation] This race of men ; but see on
Matt. xxiv. 34. and Mark xiii. 30.
Verse 34. Take heed to yourselves] See our Lord's parable
relative to this matter explained, Mark xiii. 34.
Be overcharged] Literally be made heavy, as is generally the
case with those who have eaten or drunk too much. Take
heed that ye be not rendered secure by an improper use of
lawful things : do not make this earth your portion : expect
its dissolution, and prepare to meet your God.
Verse 35. The face of the whole earth.] Or, of this whole
land. The land of Judea, on which these heavy judgments
were to fall. See ver. 25. see also chap. ii. 1.
Verse 36. Watch ye therefore, and pray always] Perhaps we
should connect *v nxm x.*igv, continually, with <xypv7ni(ife,
watch, as it appears to be the most natural order. Indeed the
word continually belongs equally to both zvatch and pray, and
3 s
A. M. 4033.
A. D 29.
An. Oljmp.
ecu. 1.
. XXI. Jerusalem foretold.
34 IT And ' take heed to yourselves,
lest at any time your hearts be over-
charged with surfeiting, and drunken-
ness, and cares of this life, and io that day come
upon you unawares.
35 For g as a snare shall it come on all
them that dwell on the face of the whole
earth.
36 h Watch ye therefore, and ' pray always,
that ye may be accounted worthy to escape all
these things that shall come to pass, and k to stand
before the Son of man.
37 1 And in the day-time he was teaching
in the temple; and m at night he went out, and
abode in the mount that is called the mount of
Olives.
38 And all the people came early in the
morning to him in the temple, for to hear
him.
s 1 Thess. 5. 2. 2 Pet. 3. 10. Rev. 3. 3. & 16. 15. h Matt. 24. 42 &
25. 13. Mark 13. 33.— i Ch. 18. 1. k Ps. 1. 5. Eph. 6. 13. 1 John
8. 1, 2. m Ch. 22. 39.
no man is safe, at any time, who does not attend to this advice
as literally as possible.
That shall come to pass] That is, the tribulations which are
on their way to overwhelm and destroy the Jewish people.
These are sufficiently stated in the preceding verses.
To stand before the Son of man.] To be acquitted, and to
be condemned, are expressed in Rom. xiv. 4. by standing and
falling. Those who were faithful to the grace they had re-
ceived, were not only not destroyed in the destruction of Je-
rusalem ; but became heralds of the grace and mercy of God
to the nations. Thus they were counted worthy to stand
before the Son of man — to minister salvation in his name.
Verse 37. And in the day-time] Or, every day — rets ytiegccs.
This probably relates to the four last days of his life already
mentioned.
Abode in the mount] He taught all djly in the temple, and
withdrew every evening, and lodged in Bethany ; a town at
the foot, or on the declivity of the mount of Olives. See the
note on Matt. xxi. 17.
Verse 33. The people came early] He returned early from
the mount of Olives, and the people came early in the morn-
ing to the temple to hear his teaching. For practical obser-
vations on the awful subject of this chapter, see Matt. xxiv.
at the end.
Satan tempts Judas to
ST. LUKE.
betray his Master.
CHAPTER XXII.
The chief priests and scribes plot our LoroVs destruction, 1, 2. Judas, at the instigation of the devil, betrays him,
3 — 6. He eats his last supper with his disciples, 7 — 18. Institutes the eucharist, 19, 20. Announces one of his
disciples as the traitor, 21 — 23. The contention which should be greatest, 24 — 30. Warns Peter against Satan's
devices, 31,32. Peter's resolution, 33. His denial foretold, 34. Tells his disciples to make prudent provision
for their own support, 35 — 37. The two szoords, 38. He goes to the mount of Olives, and has his agony in the
garden, 39 — 46. Judas comes with a mob, 47, 48. Peter cuts off the ear of the high priesfs servant, whwh
Christ heals by a touch, 49 — 51. He addresses the chief priests and captains of the temple, 52, 53. They lead
him to the high priests house, and Peter follows and denies his Master, 54 — 60. Christ looks upon him, he
is stung with remorse, and weeps bitterly, 61, 62. Jesus is mocked, and variously insidted, 63 — 65. The next
morning he is questioned before the council, 66, 67. He acknowledges himself to be the Son of God, 68 — 70.
They condemn him, 71.
Vd4293' l\r0W a the feast of unleavened
Anv ojymp. if% bread drew nigh, which is called
ecu. i. o '
the pass-over.
2 And b the chief priests and scribes sought
how they might kill him ; for they feared the
people-
•Matt. 26.2. Mark 14. 1. " Ps. 2. 2. John 11. 47. Acts 4. 27.
NOTES ON CHAP. XXII.
Verse 1. The feast of unleavened bread, &c] See this
largely explained Exod. xxiii. 14. Levit. xxiii. 2 — 40. and
on Matt. xxvi. 2.
Verse 2. They feared the people.] The great mass of the
people seem to have been convinced, that Christ was at least
a prophet sent from God ; and it is likely they kept steady in
their attachment to him. The multitude, who are repre-
sented as clamouring for his blood at the crucifixion, appear
to have been a mere mob, formed out of the creatures of the
chief priests and Pharisees.
Verse 3. Then entered Satan into Judas] The devil filled
the heart of Judas with avarice ; and that infamous passion
led him to commit the crime here specified. This at once
accounts for the whole of this most unprincipled and unnatu-
ral transaction. None but a devil, or he who is possessed by
one, could have been guilty of it : — let the living lay this to
heart. A minister of the Gospel, who is a lover of money,
is constantly betraying the interests of Christ. He cannot
serve two masters ; and while his heart is possessed with the
love of pelf; the love of God, and zeal for perishing souls,
cannot dwell in him. What Satan could not do by the envy
and malice of the high priests and Pharisees ; he effects by
Judas, a false and fallen minister of the tiospel of God. None
are so dangerous to the interests of Christianity as persons
«f this stamp.
A. M. 4033.
A. D. 29.
being of the num- A£cnyi"p'
3 IT c Then entered Satan into Judas
surnamed Iscariot,
ber of the twelve.
4 And he went his way, and communed with
the chief priests and captains, how he might
betray him unto them.
c Matt. 26. 14. Mark 14. 10. John 13. 2, 27.
Verse 4. And captains'] Among the priests who were in
waiting at the temple, some were appointed <pvXu,it.i$, for a
guard to the temple ; and over these were e^amyoi, command-
ing officers : both sorts are mentioned by Josephus, War, b. vi.
c. 5. s. 3. Bp. Pearce. See another sense of captains, in
the note on Matt, xxvii. 65. Dr. Lightfoot supposes these
to have been the captains over the watches; for in three
places the priests kept watch and ward in the temple, viz.
in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The
Levites also in twenty-one places more, Middoth, chap. 1.
Though these watches consisted of several persons in each,,
there was one set over them, as the captain or head of that
watch. He thinks that Matthew, chap, xxvii. 65. refers to
one of these : Ye have a watch of your own ; let some of
them be sent to guard the sepulchre. The captain of the
temple, he supposes to have been the chief or head of all these
watches ; and thus he was captain of the captains. In the
same Talmudical tract it is said, The ruler of the mountain of
the temple, (i. e. captain of the temple) takes his walks through
every watch with torches lighted before him : if he found any
upon the watch, that was not standing on his feet, he said,
Peace be with thee : but if he found him sleeping, he struck
him with a stick, and he might also burn his clothes. And
when it was said by others, What noise is that in the court ?
the answer was, It is the noise of a Levite under correction,
whose garments they are burning, because he slept upon his
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Our Lord eats a pass-over
5 And they were glad, and
nanted to give him money.
6 And he promised, and sought op-
portunity to betray him unto them b in the ab-
sence of the multitude.
7 H c Then came the day of unleavened bread,
when the pass-over must be killed.
8 And he sent Peter and John, saying, Go
and prepare us the pass-over, that we may eat.
9 And they said unto him, Where wilt thou that
we prepare ?
10 And he said unto them, Behold, when ye
are entered into the city, there shall a man meet
you, bearing a pitcher of water; follow him
into the house where he entereth in.
11 And ye shall say unto the good man of the
house, the Master saith unto thee, Where is the
guest-chamber, where I shall eat the pass-over
with my disciples ?
CHAP. XXIi. with his disciples.
12 And he shall show you a large 'jjjj4^
upper room furnished : there make AcciiyTP'
ready.
» Zech. 11. 12. bOr, without tumult. c Matt. 26. 17. Mark 14. 12.
& Matt. 26. 20. Mark 14. 17.
watch. This custom casts light on Rev. xvi. 15. Behold, I
come as a thief: blessed is he that watcheth, and keepeth his
garments, lest he walk naked, and they see his shame. It is
easy to distinguish this captain of the mountain of the temple,
from the ruler of the temple, or sagan : the former presided
only over the guards ; the latter over the whole service of the
temple. We have them both distinguished Acts iv. 1. there
is the captain of the temple ; and Annas, who was the sagan.
See Lightfoot.
Verse 5. They — covenanted to give him money] Matthew
says thirty pieces, or staters, of silver, about £4. 10s. English,
the common price of the meanest slave. See the note on
Matt. xxvi. 15.
Verse 6. And he promised] That is, to do it— £|;<VjUoAay!j<rf :
or, he accepted the proposal. See Wakefield.
Verse 7. The pass-over] Xlcta-^a, ver. 1. is the name of the
festival; to Ttta-%ahere, is supposed to be the name of that on
which they feasted, viz. the sacrificed paschal lamb. But
see the notes on Matt. xxvi. and especially the observations
at the end of that chapter.
Verse 8 — 13. He sent Peter and John, &c] See the sub-
ject of these verses largely explained on Matt. xxvi. 17 — 19.
and Markxiv. 13, 15.
Verse 14. And when the hour was come] That is, the even-
ing. See Matt. xxvi. 20. and Mark xiv. 16.
Verse 15. With desire I have desired] A Hebraism for, J
13 And they went, and found as he had said
unto them : and they made ready the pass-over.
14 d And when the hour was come, he sat
down, and the twelve apostles with him.
15 And he said unto them, e With desire 1
have desired to eat this pass-over with you be-
fore I suffer :
16 For I say unto you, I will not any more eat
thereof, f until it be fulfilled in the kingdom of
God.
17 And he took the cup, and gave thanks,
and said, Take this, and divide it among your-
selves :
18 For SI say unto you, I will not drink of
the fruit of the vine, until the kingdom of God
shall come.
'Or, / have heartily desired. fCh. 14. 15. Acts 10. 41. Rev. 19. 9.
e Matt. 26. 29. Mark 14. 25.
have desired most earnestly. Our Lord's meaning seems to be,
that having purposed to redeem a lost world by his blood, he
ardently longed for the time in which he was to offer himself
up. Such love did the holy Jesus bear to the human race.
This eucharistic pass-over was celebrated once by way of an-
ticipation before the bloody sacrifice of the victim of salva-
tion, and before the deliverance it was appointed to comme-
morate ; as the figurative pass-over had been likewise once
celebrated before the going out of Egypt, and the deliverance
of God's chosen people. Quesnel.
Verse 16. Until it be fulfilled in the kingdom of God.]
That is, until that of which the pass-over is a type, is fulfilled
in my death, through which the kingdom of God, or
of heaven, (see Matt. iii. 2.) shall be established among
men.
Verse 17. He took the cup] This was not the sacramental
cup, for that was taken after supper, ver. 20. but was the cup
which was ordinarily taken before supper.
Divide it among yourselves] Pass the cup from one to ano-
ther : thus the cup which Christ gave to the first person on
his right hand, continued to be handed from one to another,
till it came to the last person on his left.
Verse 18. I will not drink of the fruit of the vine] That
is, before the time of another pass-over, the Holy Ghost shall
descend, the Gospel of the kingdom be established, and the
sacramental supper shall take place of the paschal lamb : for
3 s 2
A strife among the disciples
19 IF a And he took bread, and gave
thanks, and brake it, and gave unto
them, saying, This is my body which
for you : b this do in remembrance of
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ST. LUKE. who should be greatest
was determined: but wo unto that
man by whom he is betrayed !
23 g And they began to inquire
is given
me.
20 Likewise also the cup after supper, saying,
' This cup is the new testament in my blood,
which is shed for you.
21 1 dBut behold, the hand of him that betray-
eth me is with me on the table.
22 eAnd truly the Son of man goeth, f as it
»• Matt.
26. 26.
41. 9.
Mark 14. 22. ■> 1 Cor. II. 24.-
Matt. 26. 21. 23. Mark 14. 18.
— c i Cor. 10. 16.-
John 13. 21, 26.
-a Ps.
in a few hours his crucifixion was to take place. See on Matt.
xxvi. 29.
Verse 19. Took bread] See the nature and design "of the
Lord's supper explained in the notes on Matt. xxvi. 26
—29.
Tin's do in remembrance of me] That the Jews in eating
the pass-over did it to represent the sufferings of the Mes-
siah, is evident from the tract Pesachim, foj. 119. quoted by
Schoetgen. Wliy do we call this the great hallel ? (i. e. the
hymn composed of several psalms, which they sung after the
paschal supper.) Ans. Because in it these five things are
contained : 1. The Exodus from Egypt. 2. The dividing of
the Red Sea. 3. The promulgation of the law. 4. The re-
surrection of the dead. And 5. The sufferings of the Mes-
siah. The first is referred to Ps. cxiv. 1. When Israel went
out of Egypt, &c. The second in Ps. cxiv. 3. TJie sea saw it,
and fled. The third in Ps. cxiv. 4. The mountains skipped like
rams,&c'. The fourth in Ps. cxvi 9. I will walk before the
Lord in the land of the living. The fifth in Ps. ex v. 1. Not
unto us, O Lord, not unto vs, but unto thy name give glory ;
for thy mercy and thy truth's sake. See the note on Matt,
xxvi. 30.
Verse 20. This cup is the new testament in my blood.] Per-
haps it might be better to paraphrase the passage thus ; This
tup which is poured out for you, signifies the blood of the new
covenant, which is shortly to be ratified in (or by) the shed-
ding of my blood. Or, This cup is the new covenant, poured
out for you with my blood ; — that is, the paschal sacrifice and
my sacrifice happen together. But see Kypke.
It does not appear that our Lord handed either the bread
or the cup to each person : he gave it to him who was next
to him, and by handing it from one to another, they shared
it among themselves, ver. 17. In this respect the present
mode of administering the Lord's supper is not strictly ac-
cording to the original institution.
Verse 21. The hand of him that betrayeth me, &c] What
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among themselves, which of them it was that
should do this thing.
24 f h And there was also a strife among them,
which of them should be accounted the oreatest.
25 5 And he said unto them, The kings of the
Gentiles exercise lordship over them: and they
that exercise authority upon them are called be-
nefactors.
e Matt. 26. 24
» Mark 9. 34
f Acts 2. 23. & 4. 28. g Matt. 26. 22. John 13. 22, 25
Luke 9. 46. > Matt. 20. 25. Mark 10. 42.
can be desired more, says Dr. Lightfoot, as a demonstration
that Judas was present at the Eucharist ? And whereas the
contrary is endeavoured to be proved out of John xiii. nothing
is made out of nothing ; for there is not one syllable, through-
out that whole chapter, of the paschal supper ; but of a sup-
per before the feast of the pass-over.
Verse 22. The Son of man goeth] That is, he is about to
die. A7ri%xt<rQ*', otxe<?6cci, abire, going, going away, and de-
parting, are used by the best Greek and Latin writers, for
death and dying. See Rosenmuller.
Verse 23 They began to inquire among themselves] See the
notes on Matt. xxvi. 23, 24.
Verse 24. There was also a strife among them] There are
too different instances of this sort of contention or strife men-
tioned by the Evangelists, each of which was accompanied
with very different circumstances • one by Matthew, in chap,
xviii. l,*&c. by Mark, ch. ix. 33, &c. and by Luke, in chap. ix.
46, &c. That contention cannot have been the same with
this which is mentioned here. The other, related in Matt.
xx. 30, &c. and Mark x. 35, &c. must be what Luke intended
here to record : and this strife or contention was occasioned
by the request which Zebedee's wife made to our Lord in
favour of her sons, James and John : but then, Luke has men-
tioned this very much out of the order of time, it having
happened while our Lord and his disciples were on their way
to Jerusalem; Matt. xx. 17. Mark x. 32. See Bp. Pearce.
Verse 25. Are called benefactons] The very Greek word
used by the Evangelist, evigyirai, was the surname of some of
the Ptolemies of Egpy t : Ptolemy Euergetes, i. e. the Benefactor.
It was a custom among the ancient Romans, to distribute part
of the lands which they had conquered on the frontiers of the
empire to their soldiers ; those who enjoyed such lands were
called beneficiarii, beneficed persons : and the lands themselves
were termed beneficia, benefices, as being held on the bene-
ficence of the sovereign ; and it is no wonder that such sove-
reigns, however tyrannical or oppressive they might have been
Christ teaches his disciples, CHAP. XXH.
a.m. 4033. 26 a But ye shall not be so: b but he
rap- that is greatest among you, let rum be
„ — as the younger ; and he that is chief,
A. D 29
An. Oly
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as he that doth serve.
27 c For whether is greater, he that sitteth at
meat, or he that serveth ? is not he that sitteth
at meat? but d I am among you as he that
serveth.
28 Ye are they which have continued with me
in e my temptations.
29 And f I appoint unto you a kingdom,
a Matt 20. 26. 1 Pet. 5. 3. •> Ch. 9. 48 c Ch. 12. 37. <i Matt. 20.
28 John 13. 13, 14. Phil. 2. 7. « Heb. 4. 15.- f Matt. 24. 47. Cb.
12. 32. 2 Cor. 1. 7. 2 Tim. 2. 12.
in other respects, were termed benefactors by those who were
thus dependent on their bounty.
Verse 26. Let him be as the younger] Dr. Lightfoot justly
conjectures that Peter was the eldest of all the disciples :
and he supposes that the strife was kindled between him and
the sons of Zebedee, James and John. These three disciples
were those whom Christ had distinguished by peculiar marks
of his favour : and therefore it is natural to conclude, that the
strife lay between these three, the two brothers and Peter.
Shall we or Peter be at the head ? Neither, says our Lord.
Let him, Peter, who is chief (o y.ei^m, the eldest) among you,
be as John, i viands, the younger. The younger part of the
disciples do not appear to have taken any part in this con-
tention ; and our Lord shows Peter and the sons of Zebedee,
that they must be as unambitious as the younger, in order to
be acknowledged as his disciples. Dr. Lightfoot thinks that
Peter was the mover of this strife, and therefore our Lord
rebukes him by name.
Verse 29. / appoint unto you a kingdom, as my Father hath
appointed unto me~\ The Codex Mexandrinus, with some other
MSS. the latter Syriac, and Origen, read in the first clause,
foctSyHW, a covenant. I appoint unto you a covenant, as my
Father hath appointed unto me a kingdom : — Ye shall be mi-
nisters of the New Covenant, as I am King in that spiritual
kingdom to which it relates. This is a curious reading: but
our Lord is probably to be understood, as promising that they
should get a kingdom — a state of blessedness, as he should
get it — they must go through much tribulation, in order to enter
into the kingdom of God. So the Son of man suffered, that
he might enter into his glory : for the joy that was set before
him, he endured the cross, and despised the shame, and is sat
down on the right hand of God.
Verse 30. Sit on thrones] See on Matt. xix. 28. Marcion
left the whole of this verse out, according to Epiphanius ;
probably because he did not understand it.
Verse 31. Simon, Simon] When a name is thus repeated
and foretells Peter's denial.
as my Father hath appointed unto
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me;
30 That sye may eat and drink at
my table in my kingdom, h and sit on thrones
judging the twelve tribes of Israel.
31 H And the Lord said, Simon, Simon; be-
hold, ' Satan hath desired to have you, that he
may k sift you as wheat :
32 But l I have prayed for thee, that thy faith
fail not : m and when thou art converted, strengthen
thy brethren.
sr Matt. 8. 11. Ch. 14. 15. Rev. 19. 9. h Ps. 49. 14. Matt. 19. 28.
1 Cor. 6. 2. Rev. 3. 21. il Pet. 5. 8. * Amos 9. 9. 1 John 17. 9,
14, 15. "• Ps. 51. 13. John 21. 15, 16, 17.
in the Sacred Writings, it appears to be always intended as
an expression of love, manifested by a warning voice. As if
he had said, While thou and the others are contending for
supremacy, Satan is endeavouring to destroy you all : but I
have prayed for thee, as being in most danger.
Satan hath desired — you] That is, all the apostles, but
particularly the three contenders : the plural pronoun 6/nxs,
sufficiently proves that these words were not addressed to
Peter alone. Satan had already got one, Judas ; he had
nearly got another, Peter ; and he wished to have all. But
we see by this, that the devil cannot even tempt a man unless
he receive permission. He desires to do all evil ; he is per-
mitted only to do some.
Verse 32. / have prayed for thee] From the natural for-
wardness and impetuosity of thy own spirit, thou wilt be
brought into the most imminent danger ; but I have suppli-
cated for thee, that thy faith may not utterly fail — t%\tnrr), from
ex. out, and Xtmia, I fail, to fall utterly or entirely off. Pe-
ter's faith did fail, but not utterly: he did fall, but he. did
not fall off, apostatize, or forsake his Master and his cause
finally, as Judas did. Every body sees from Peter's denial
of his Lord that his faith did fail, and his great courage
too; and yet they read in the common translation, that Christ
prayed that it might not fail — Can they then conceive that
our Lord's prayer was heard 1 The translation which I have
given above, removes this embarrassment and apparent con-
tradiction. It was certainly Peter's advantage that our Lord
did pray for him : but it was not so much for his honour, that
he should stand in need of such a prayer beyond all others.
Lightfoot.
When thou art converted] Restored to a sense of thy folly
and sin, and to me and my cause ; establish these thy brethren.
All the disciples forsook Jesus and fled, merely through fear
of losing their lives; Peter, who continued for a while near
him, denied his Master with oaths, and repeated this thrice ;
our Lord seems to intimate, that after this fall, Peter would
Peter professes strong ST. LUKE
33 And he said unto him, Lord, I am
ready to go with thee, both into prison,
— and to death.
34 a And he said, I tell thee, Peter, the coek
^hall not crow this day, before that thou shalt
thrice deny that thou knowest me.
35 IT b And he said unto them, When I sent you
without purse, and scrip, and shoes. lacked ye any
thing? And they said, Nothing.
attachment to his Lord.
Matt. 26. 34. Mark A 1. 30. John 13. ?S. " Malt. 10. 9. Ch. 9. 3. & 10. 4.
become more cautious and circumspect than ever ; and that
he should become uncommonly strong in the faith, which
was the case ; and that notwithstanding the baseness of his
past conduct, he should be a proper instrument for strengthen-
ing the feeble-minded, and supporting the weak. His two
Epistles to the persecuted Christians, show how well he was
qualified for this important work.
Verse 34. The cock shall not crow this day] Matthew, xxvi.
34. and Mark, xiv. 30. say, this night; both expressions
are right, because the Jewish day of twenty-four hours,
began with the evening, and ended at the evening of the
following day. On Peter's denial, see the notes on Matt.
xxvi. 31—35.
Verse 35. When I sent you without purse] See the notes on
Matt. x. 9, 10.
Verse 36. He that hath no sword] Bishop Pearce supposes
that the word pcc%»igctv, sword, has been inserted here, from
what is said in ver. 38. as it is evident our Lord never in-
tended to make any resistance, or to suffer a sword to be
used on the occasion ; see Matt. xxvi. 52. The word stands
rather oddly in the passage : the verse translated in the order
in which it stands, is as follows, And he who hath none, let
him sell his garment and buy — a sword. Now it is plain that
the verb Tra^trxro, let him buy, may be referred to :rjjf«v, a
scrip, in the former part of the verse : therefore if according
to the Bishop's opinion, the word sword be omitted, the pas-
sage may be understood thus : " When I sent you out before,
chap. x. 1, &c. I intended you to continue itinerants only
for a few days, and to preach the Gospel only to your coun-
trymen; therefore you had but little need of a staff, purse}
or scrip, as your journey was neither long nor expensive ; but
now I am about to send you into all the world, to preach the
Gospel to every creature ; and as ye shall be generally hated
and persecuted for my sake, ye will have need to make every
prudent provision for your journey ; and so necessary will
it be for you to provide yourselves victuals, &c. for your pas-
sage through your inhospitable country, that if any of you
have no scrip or wallet, he should sell even his upper gar-
ment to provide one." Others, who are for retaining the
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36 Then said he unto them, But
now, he that hath a purse, let him
take it, and likewise his scrip : and
he that hath no sword, let him sell his garment,
and buy one.
37 For I say unto you, that this that is writ-
ten must yet be accomplished in me, c And he
was reckoned among the transgressors : for the
things concerning me have an end.
Isai. 53. 12. Mark 15. 28.
word sword, think that it was a proverbial expression, inti-
mating a time of great difficulty and danger, and that now
the disciples had need to look te themselves, for his murder-
ers were at hand. The Reader will observe that these words
were spoken to the disciples just before he wentto the garden of
Gethsemane, and that the danger was now so very near, that
there could be no time for any of them to go and sell his gar-
ment, in order to purchase a sword to defend himself and his
master from the attack of the Jewish mob.
Judea was at this time, as we have already noticed, much
infested by robbers : while our Lord was with his disciples,
they were perfectly safe, being shielded by his miraculous
power. Shortly they must go into every part of the land,
and will need weapons to defend themselves against wild
beasts ; and to intimidate wicked men, who, if they found
them totally defenceless, would not hesitate to make them
their prey, or take away their life. However the matter may
be understood, we may rest satisfied that these swords were
neither to be considered as offensive weapons, nor instruments
to propagate the truth. The genius and spirit of the Chris-
tian religion is equally against both. Perhaps in this counsel
of our Lord, he refers to the contention about supremacy :
as if he had said, Instead of contending among. yourselves
about who shall be the greatest, ye have more need to unite
yourselves against the common enemy who are now at hand :
this counsel was calculated to show them the necessity of
union among themselves, as their enemies were both numer-
ous and powerful.
Verse 37. Must yet be accomplished] Probably meaning
that though this prophecy did refer to some particular matter
in the time of the prophet, yet it farther (ert) related to
Christ, and could not have its complete accomplishment, but
in his crucifixion as a criminal.
For the things concerning me have an end.] As if he had
said, My work is now almost done ; yours is only beginning; I
am now about to be crucified and numbered with the trans-
gressors ; think what will be done to you, and what ought to
be done by you ; and then think, if this be a time for you to
be contending with each other. Lightfoot.
ChrisCs agony
AaMu.4293* 38 Ancl the)' said' Lord' behoId,
Accn'yTP' uere are two swords. And he said
unto them, It is enough.
39 H And he came out, and b went, as he was
wont, to the mount of Olives : and his disciples
also followed him.
40 c And when he was at the place, he said
unto them, Pray that ye enter not into temp-
tation.
41 d And he was withdrawn from them about a
stone's cast, and kneeled down and prayed,
42 Saying, Father, if thou be e willing, re
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CHAP. XXII. in the garden.
move this cup from me: nevertheless \Mi)4'^3'
f not my will, but thine, be done.
43 And there appeared g an angel
unto him from heaven, strengthening him.
44 h And being in an agony he prayed more
earnestly : and his sweat was as it were great
drops of blood falling down to the ground.
45 And when he rose up from prayer, and was
come to his disciples, he found them sleeping for
sorrow.
48 And said unto them, Why sleep ye? rise and
1 pray, lest ye enter into temptation.
a Matt. 26. 36. Mark 14 32. John 18. 1.- — -'■> Ch. 21. 37. c Malt. 6. 13.
& 26. 41. Mark 14. 33. Ver. 46. <i Matt. 26. 39. Mark 14. 35.
Verse 38. Lord, behold, here are two swords. And he said
unto them, It is enough.] These words cannot be well un-
derstood as being an answer to the supposed command of
Christ, for every one who had no sword, to go and sell his gar-
ment and buy one ; for in this case, they were not enough, or
sufficient, as nine of the disciples must be without any instru-
ment of defence ; but they may be understood as pointing
out the readiness and determination of Peter, and perhaps
some others, to defend our Lord : thou shalt not be treated as
a transgressor; here are two swords, and we will fight for thee.
In ver. 33. Peter had said, he was ready to go with Christ
either to prison or death; which showed his strong resolution
to stand by, and defend his Master, even at the expense of his
life. But alas ! he depended too much on himself.
It is enough.'] The meaning probably is, there is enough
said on the subject; as immediately after this, he entered into
his agony.
I must here confess that the matter about the swords ap-
pears to me very obscure. 1 am afraid I do not understand
it, and 1 know of none who does. Schoetgen and Lightfoot
have said much on the subject ; others endeavour to get rid
of the difficulty by translating ,«,«%*/£«>, a knife, which was
necessary on long journeys for providing forage and fuel ; as
they were to depend wholly on their own industry, under
God, for all the necessaries of life, while going through the
nations of the earth, preaching the Gospel to Jews and Gen-
tiles. I cannot say which sense the reader should prefer.
Verse 40. When he was at the place] Viz. Gethsemane.
On this agony of our Lord see the notes on Matt. xxvi. 36 —
46.
Verse 43. There appeared an angel— from heaven] It was
as necessary that the fullest evidence should be given, not
only of our Lord's divinity, but also of his humanity — his
miracles sufficiently attested the former : his hunger, weari-
e Gr. willing to remove.— f John 5. 30. & 6. 3fl. e Matt. 4. 11. hJohn
12. 27. Hebr. 5. 7. i Ver. 40.
ness, and agony in the garden, as well as his death and burial,
were proofs of the latter. As man, he needs the assistance
of an angel to support his body, worn down by fatigue and
suffering. See at the end of ver. 44.
Verse 44. Prayed more earnestly] With greater emphasis
and earnestness than usual, with strong crying and tears, Heb.
v. 7. the reason given for which is, that he was in an agony.
Kypke well observes, Vox ttyuvt* summum animi angorem et
dolorem indicat ; et idem est, quod xS'tipioveiv Matt. xxvi. 37.
Mark xiv. 34. " The word aymtx, (agony) points out the ut-
most anguish and grief of soul, and is of the same import
with afapoveiv in Matthew and Mark." See the note on Matt.
xxvi. 37.
Drops of blood] See the note on Matt. xxvi. 38. Some
have thought that the meaning of the words is, that the
sweat was so profuse that every drop was as large as a drop
of blood, not that the sweat was blood itself: but this does
not appear likely. There have been cases in which persons
in a debilitated state of body, or through horror of soul, have
had their sweat tinged with blood. Dr. Mead from Galen
observes, Contingere interdum, poros ex multo aut fervido spi-
riiu adeo dilatari, ut etiam exeat sanguis per eos, fiatqve su-
dor sanguineus. " Cases sometimes happen, in which, through
mental pressure, the pores may be so dilated, that the blood
may issue from them ; so that there may be a bloody sweat."
And Bishop Pearce gives an instance from Thuanus (De
Thou) of an Italian gentleman being so distressed with the
fear of death, that his body was covered with a bloody sweat.
But it is fully evident, that the fear of death could have no
place in the mind of our blessed Lord. He was in the bloom
of life, in perfect health, and had never suffered any thing
from disease of any kind ; this sweat was most assuredly
produced by a preternatural cause. See at the end of the
chapter.
Christ is apprehended, ST. LUKE.
V!).!?!)33' 47 ^ Atl(* while he yet spake, 8 be-
Accnf"!P' llo,J a multitude, and he that was
called Judas, one of the twelve, went
before them, and drew near unto Jesus to kiss
Peter denies him.
48 But Jesus said unto him, Judas, betrayest
thou the Son of man with a kiss?
49 When they which were about him saw what
would follow, they said unto him, Lord, shall we
smite with the sword ?
50 H And b one of them smote a servant of the
high priest, and cut off his right ear.
51 And Jesus answered and said, Suffer ye
thus far. And he touched his ear, and healed
him.
52 c Then Jesus said unto the chief priests, and
captains of the temple, and the elders, which were
come to him, Be ye come out as against a thief,
with swords and staves ?
53 When I was daily with you in the temple ye
stretched forth no hands against me : but d this is
your hour, and the power of darkness.
54 H e Then took they him, and led him, and
a Matt. 26. 47. Mark 14. 43. John 18. 3. >> Matt. 26. 51. Mark 14. 47.
John 18. 10. c Matt. 26. 55. Mark 14. 48. d John 12. 27. « Matt.
•iS. 57. f Matt. 26. 58. John 18. 15.
Verse 48. Betrayest thou the Son of man with a kiss?] Dost
thou attempt to ki6s me as a friend, while thou art delivering
me up into the hands of my enemies ? We need not wonder
at all this, as Satan himself had entered into the heart of this
traitor ; see ver. 3. consequently we can expect nothing from
him but what is fell, deceitful, and cruel.
Verse 50. Cut off" his right ear.] See the note on Matt,
xxvi. 51.
Verse 51. Sitter ye thus far.] Or, Siffier me to go thus
far. As they had now a firm hold of Christ, Matt. xxvi. 50.
he wished them to permit him to go as far as Malchus, whose
ear was cut off; that he might heal it. See the objections
brought against this interpretation, answered by Kypke ; and
see the examples he produces. However, the words may be
understood as an address to his disciples : Let them proceed ;
make no resistance, for in this way only are the Scriptures to
be fulfilled.
Verse 53. I was daily with you in the temple] Alluding to
the four preceding days, during the whole of which he taught
in the temple, see chap. xxi. 37. and Matt. xxi. 17.
brought him into the high priest's
A. M. 4033.
house. f And Peter followed afar off AY<?,'y,?p'
55 E And when they had kindled a
fire in the midst of the hall, and were sat down to-
gether, Peter sat down among them.
5C But a certain maid beheld him as he sat by
the fire, and earnestly looked upon him, and said.
This man was also with him.
57 And he denied him, saying, Woman, I know
him not.
58 h And after a little while, another saw him and
said, Thou art also of them. And Peter said,
Man, I am not.
59 'And about the space of one hour after,
another confidently affirmed, saying, Of a truth
this fellow also was with him : for he is a Ga-
lilean.
60 And Peter said, Man, I know not what thou
sayest. And immediately, while he yet spake, the
cock crew.
61 And the Lord turned, and looked upon
Peter. k And Peter remembered the word of the
Lord, how he had said unto him, ' Before the
gMatt. 26. 69. Mark 14. 66. John 18. 17, 18. h Matt. 26. 71. Mark
14. 69. John 18. 25. > Matt. 26. 73. Mark 14. 70. John 18. 26. * Matt
26. 75. Mark 14. 72. ' Matt. 26. 34, 75. John 13. 38.
This is your hour, and the power of darkness.] That is, the
time in which you are permitted to unrein your malice;
which ye could not do before, because God did not permit
you ; and so perfectly are ye under his control, that neither
you nor the prince of darkness can proceed a hair's breadth
against me, but through this permission : see at the end of
the chapter. What a comfortable thought is it to the fol-
lowers of Christ, that neither men nor demons can act against
them, but by the permission of their heavenly Father ; and
that he will not suffer any of those who trust in him, to be
tried above what they are able to bear ; and will make the
trial issue in their greater salvation, and in his glory.
Verse 56. A certain maid beheld him] Or, Attentively be-
holding him, ttTsvi<rct<rx. And this she did by the help of the
light of the^re at which Peter sat.
Verse 57. And he denied him] See the notes on Matt. xxvi.
58, 69, &c.
Verse 61. The Lord turned and looked upon Peter.] See
the note on Matt. xxvi. 75. where this delicate reproof is
particularly noted.
Christ is condemned for acknowledging CHAP. XXII.
A'aMd4293' cock crow, thou shalt deny me thrice.
Acc?iyi?p' ^2 ^nd Peter went out, and wept
bitterly.
63 1 a And the men that held Jesus mocked him,
and smote him.
64 And when they had blindfolded him, they
struck him on the face, and asked him, saying,
Prophesy, who is it that smote thee ?
65 And many other things blasphemously spake
they against him.
66 11 b And as soon as it was day, c the elders
of the people, and the chief priests, and the
scribes, came together, and led him into their
council, saying,
=> Matt. 26. 67, 68. Mark 14. 65. b Matt. 27. 1. c Acta 4. 26. See
Acts 22. 5. d Matt. 26. 63. Mark 14. 61.
Verse 62. And Peter went out] The word Peter is omitted
by BDKLM. and many other good MSS. with some of the
ancient Versions. Griesbach leaves it out of the text.
Verse 63. Mocked him, and smote him.] This and the fol-
lowing verses are placed by Matthew and Mark before the
relation of Peter's denial. For their explanation, see on Matt.
xxvi. 67, 68.
Verse 68. And if I also ask you] Concerning the Christ,
in case ye cannot give me such an answer as may prove I am
not the Christ, ye will not let me go : for I know ye are de-
termined to put me to death.
Verse 69. Hereafter] From this very time, uiro rev vw. The
kingdom of God is now going to be set up. See the note on
Matt. xvi. 27, 28.
Verse 70. Art thou then the Son of God?] They all in-
sisted on an answer to this question, and the high priest par-
ticularly put it to him, Matt. xxvi. 63.
Verse 71. We ourselves have heard] We have heard him
profess himself the Son of God; he is therefore guilty of blas-
phemy, and as an impious pretender to a divine mission, we
must proceed against, and condemn him to death. See the
*ote on Matt. xxvi. 66. Thus they proceeded as far as they
could ; he must now be brought before Pilate, as the Jews
had no power to put him to death. His trial before Pilate is
related in the subsequent chapter.
On our Lord's agony in the garden, related in the 43d
and 44th verses, much has been written, but to little purpose.
The cause of this agony seems not to have been well under-
stood ; and there have been many wild conjectures concerning
it. Some think it was occasioned by " the divine wrath pressing
in upon him ; for as he was bearing the sin of the world,
himself to be the Son of God.
67 d Art thou the Christ ? tell us. VVaf
And he said unto them, If I tell you, Accn'}Tp
ye will not believe :
68 And if I also ask you, ye will not answer me,
nor let me go.
69 e Hereafter shall the Son of man sit on the
right hand of the power of God.
70 Then said they all, Art thou then the Son of
God ? And he said unto them, f Ye say that I
am.
71 g And they said, What need we any further
witness ? for we ourselves have heard of his own
mouth.
e Matt. 26. 64 Mark 14. 62. Heb. 1 3. & 8. 1. f Matt. 26. 64. Mark
14. 62. s Matt. 26. 65. Mark 14. 63.
God looked on, and treated him as if he were a sinner." There
is something very shocking in this supposition ; and yet it is
truly astonishing, how general it is. The ministry of the
angel, in this case, is a sufficient refutation of this opinion ;
for what sort of strength could an angel give Christ against
God's indignation ? Angelic strength could not enable him to
bear either the sin of the world, or God's wrath. If an angel
could have succoured him in this, an angel might have made
the whole atonement. Indeed the ministry of the angel, who
must have been sent from God, and sent in love too, is a full
proof that God's wrath was not poured out on our blessed
Redeemer at this time. Dr. Lightfoot conjectures, that his
conflict in the garden was with a devil, who appeared to him
in a bodily shape, most horrible ; and that it was through this
apparition that he began to be sore amazed, and very heavy,
Mark xiv. 33. for as Satan assa»lted the first Adam in a gar-
den, in a bodily shape, it is not unreasonable to conclude that
in the same way, he assaulted the second Adam in a garden.
St. Luke tells us, chap. iv. 13. that when the devil had finish-
ed all his temptations, he departed from him for a season : this
season in the garden, probably was the season, or fit oppor-
tunity for him to return — the prince of this world came, and
found nothing in him ; John xiv. 30. but though there was
nothing in the immaculate Jesus, on which Satan could work,
yet he might, as the Doctor supposes, assume some horrible
shape, in order to appal his mind, and shake his firmness : and
the Evangelist seems to intimate, that he had desired to be per-
mitted to try or sift the disciples in this way, see ver. 31.
and it is probable, that it is to some personal, horrid appear-
ance, that the apostle alludes, when he speaks of the messenger
of Satan that buffeted him, 2 Cor. xii. 7. The angel there-
fore from heaven, may be supposed to come against this
3 T
Christ is led to Pilate,
angel from hell ; and as the one appeared to terrify, the other
appeared to strengthen him. It was not necessary to exert
the divine power to crush this devil, and therefore an angel
from heaven is sent to counteract his influence. This is the sum
of Dr. Lightfoot's reasonings upon this very difficult subject.
Others suppose, that while our Lord was praying intensely
in the garden, the extreme fervour of his application to God in
the behalf of the poor deluded Jews, and in behalf of the
world, was too much for his human nature to support ; that
he, in consequence, fell into a swoon, in which he had a
vision of an angel coming from heaven to strengthen him. Let
these sentiments stand on their respective merits.
What renders this circumstance more difficult is, that
there is no mention of it in any of the other Evangelists :
and it is worthy of remark, that among many of the ancients,
the authenticity of these two verses, the 43d and 44th, has
been doubted, and in consequence, they are omitted in se-
veral MSS. and in some Versions and Fathers. The Codex
Mexandrinus, and the Codex Vaticanus, the two oldest MSS.
in the world, omit both verses ; in some other very ancient
MSS. they stand with an asterisk before them, as a mark of
dubiousness ; and they are both wanting in the Coptic frag-
ments published by Dr. Ford. They are however extant in
such a vast number of MSS., Versions, and Fathers, as to leave
ST. LUKE. and vehemently accused.
no doubt with most critics, of their authenticity. After all
that has been said, or perhaps can be said on this subject,
there will remain mysteries which only the bright light of the
eternal world can sufficiently illustrate. That Christ was
now suffering, the just for the unjust, that he might bring us
to God ; and that he was bearing in his body, the punishment
due to their sins, I have no doubt : and that the agony of his
mind, in these vicarious sufferings, caused the effusion from
his body of the bloody sweat, may be easily credited, with-
out supposing him to be at all under the displeasure of his
heavenly Father ; for as God can see nothing but as it is, he
could not see him as a sinner who was puri y itself. In every
act, Jesus was that beloved Son, in whom the Father was ever
well pleased.
As to the angel strengthening him, probably no more is
meant by it than a friendly sympathizing of one of those hea-
venly beings, with their Lord in distress : this circumstance
is the most difficult in the whole relation : but understood
thus, the difficulty is removed ; for what strength could the
highest angel in heaven afford to our blessed Lord in his
atoning acts ? Surely none. The bare supposition is insup-
portable. But if we allow that the angel came to sympathize
with him during his passion, the whole account will appear
plain and consistent.
CHAPTER XXIII.
Christ is led to Pilate, and accused by the Jews, 1 , 2. Pilate examines, and pronounces him innocent, 3, 4. The
Jews virulently accuse him, 5. Pilate understanding that he was of Galilee, sends him to Herod, by whom he is
examined, 6 — 9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, 10, 11.
Pilate and Herod become friends, 12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be
innocent, and offers to release him, 1 3 — 20. The Jews clamour for his condemnation, and Pilate gives him up to
their will, 21 — 25. Simon bears his cross, 26. The people bewail him, and he foretells the destruction of the Jewish
state, 27 — 31. He and two malefactors are brought to Calvary, and are crucified, 32, 33. He prays for his
crucifiers, 34. He is derided, mocked, and insulted by the rulers, and by the soldiers, 35 — 37. The superscription on
the cross, 38. The conduct of the two malefactors, to one of whom he promises paradise, 39 — 43. The great darkness^
44, 45. He gives up the ghost, 46. The centurion and many others are greatly affected at his death, 47 — 49.
Joseph of Arimathea begs the body, and puts it in his own new tomb, 50 — 53. The women prepare spices and ointments
to embalm him, 54 — 56.
A. M 4033.
A. D. 29.
An. Olyrap.
ecu. i.
A
Pilate.
ND athe
them
arose
whole
and
multitude of
led him unto
a Matt. 27. 2. Mark 15. 1. John 18. 28.
NOTES ON CHAP. XXIII.
Verse 1. The whole multitude] It seems most probable,
that the chief priests, elders, scribes, and captains of the
temple, together with their servants, dependents, and other
2 And they began to accuse him,
saying, We found this fellow b per-
verting the nation, and c forbidding to
b Acts 17. 7. e See Matt. 17. 27. & 22. 21. Mark 12. 17.
persons hired for the purpose, made up the multitude men-
tioned here. The common people were generally favourers
of Christ ; and for this reason the Jewish rulers caused him
to be apprehended in the night, and in the absence of the pet>-
Pilate sends him to Herod.
CHAP. XXIII.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
give tribute to Cesar, saying, a that he
himself is Christ a King.
3 b And Pilate asked him, saying,
Art thou the King of the Jews? And he answered
him, and said, Thou sayest it.
4 Then said Pilate to the chief priests and to
the people, c I find no fault in this man.
5 And they were the more fierce, saying, He
stirreth up the people, teaching throughout all
Jewry, beginning from Galilee to this place.
6 When Pilate heard of Galilee, he asked whe-
ther the man were a Galilean.
7 And as soon as he knew that he belonged un-
to d Herod's jurisdiction, he sent him to Herod,
who himself also was at Jerusalem at that time.
a John 19. 12.-
-b Matt. 27. 11. 1 Tim. 6. 13. <= 1 Pet. 2. 22.
-dCh.3. 1.
pie, chap. xxii. 6. and it was now but just the break of day,
xxii. 66.
Verse 2. Perverting the nation] The Greek word heerg epovra,
signifies stirring up to disaffection and rebellion. Many MSS.
and Versions add yi*a<>, our nation. They intimated that he
not only preached corrupt doctrine, but that he endeavoured
to make thera disaffected towards the Roman government, for
which, they now pretended to feel a strong affection !
Several copies of the Itala add, destroying our Law and
Prophets — Et solventem Legem nostram et Prophet as.
Forbidding to give tribute to Cesar] These were the falsest
slanders that could be invented. The whole of our Lord's
conduct disproved them. And his decision in the case of the
question about the lawfulness of paying tribute to Cesar,
Matt. xxii. 21. was so fully known, that we find Pilate paid
not the least attention to such evidently malicious and un-
founded accusations. Neither Christ nor any of his followers
from that day until now, ever forbade the paying tribute to
Cesar ; that is, constitutional taxes to a lawful prince.
Verse 4. I find no fault in this man.] According to John
xviii. 36, 38. Pilate did not say this till after our Lord had de-
clared to him that his kingdom was not of this world; and
probably not till after he had found, on examining witnesses,
(ver. 14. of this chapter) that all their evidence amounted to
no proof of his having set up himself for a temporal king.
See Bishop Pearce.
Verse 5. Saying, He stirreth up the people, &c] In the Codex
Colbertinus, a copy of the ancient Itala or Antihieronymian
version, this verse stands thus : He stirrethup the people, begin-
ning from Galilee, and teaching through all Judea unto this place ;
our wives and our children he hath rendered averse from us,
and he is not baptized as we are. As the Jews found that their
Herod and Pilate become friends.
8 1 And when Herod saw Jesus, he a.m. 4033.
A. D. 29.
was exceeding glad : for e he was desi- An, 01ymp-
rous to see him of a long season, be-
cause fhe had heard many things of him; and he
hoped to have seen some miracle done by him.
9 Then he questioned with him in many words ;
but he answered him nothing.
10 And the chief priests and scribes stood, and
vehemently accused him.
11 s And Herod with his men of war set him at
nought, and mocked him, and arrayed him in a
gorgeous robe, and sent him again to Pilate.
12 H And the same day h Pilate and Herod were
made friends together: for before they were at
enmity between themselves.
Ch. 9. 9.
-fMatt. 14. 1. Mark 6. 14.
-s Isai. 53. 3.-
-h Acts 4. 27.
charge of sedition was deemed frivolous by Pilate, they
changed it ; and brought a charge equally false and groundless
against his doctrine.
Verse 7. Herod's jurisdiction] The city of' Nazareth, in
which Christ had continued till he was thirty years of age,
and that of Capernaum, in which he principally resided the
last years of his life, were both in Lower Galilee, of which
Herod Antipas was tetrarch. Pilate was probably glad of this
opportunity to pay a little respect to Herod, whom it is likely
he had irritated ; and with whom he now wished to be friends.
See ver. 12.
Verse 10. The chief priests — vehemently accused him.] Cor-
rupt priests and teachers are generally the most implacable
enemies of Christ and his truth. Evil passions betray those
who are slaves to them. An affected moderation would have
rendered these accusers less suspected, their accusations more
probable, and the envy less visible than this vehemence: but
envy seldom or never consults prudence : and God permits this
to be so, for the honour of truth and innocence. Quesnel.
Verse 11. A gorgeous robe] Ec-Syrx Xct^Tr^xv. It probably
means a white robe, for it was the custom of the Jewish no-
bility to wear such. Hence in Rev. iii. 4. it is said of the
saints, They shall walk with me in white (garments,) because
they are worthy. In such a robe, Herod, by way of mock-
ery, caused our Lord to be clothed ; but the nobility among
the Romans, wearing purple for the most part, Pilate's sol-
diers, who were Romans, put on Jesus a purple robe, Mark
xv. 17. John xix. 2. both of them following the custom of
their own country, when by way of mocking our Lord as a
king, they clothed him in robes of state. See Bishop Pearce.
Verse 12. Pilate and Herod were made friends] I do not find
any account of the cause of the enmity which subsisted be-
3 t2
A. M. 4033.
A. D. 29.
An. Olvmp.
CCII. 1.
Pilate wishes to release Christ.
13 TT a And Pilate, when he had call-
ed together the chief priests and the
rulers and the people,
14 Said unto them, b Ye have brought this
man unto me, as one that perverteth the people :
and behold, c I, having examined him before
you, have found no fauli in this man touching those
things whereof ye accuse him :
15 No, nor yet Herod : for I sent you to him;
and lo, nothing worthy of death is done unto
him.
16 d I will therefore chastise him, and release
him.
17 e (For of necessity he must release one unto
them at the feast.)
18 And f they cried out all at once, saying,
ST. LUKE. The Jews clamour for his death.
city, and for murder, was cast into
Away with
rabbas :
19 (Who,
this
man,
and release unto us Ba-
for a certain sedition made in the
* Matt. 27. 23. Mark 15. 14. John 18. 38. & 19. 4. b Ver. 1, 2.-
d Matt. 27. 26. John 19. 1.
Ver. 4.
tween Herod and Pilate, given by ancient authors : and the
conjectures of the moderns on the subject, should be consi-
dered as mere guesses. It is generally supposed that this en-
mity arose from what is related chap. xiii. of the Galileans,
whose blood Pilate had mingled with that of their sacrifices.
These were Herod's subjects, and Pilate seems to have fallen
on them at the time they were offering sacrifices to God at
the temple. Wicked men cannot love one another : this be-
longs to the disciples of Christ. But when Christ, his Iruth,
or his followers, are to be persecuted, for this purpose the
wicked unite their counsels and their influence. The Moab-
ites and Ammonites, who were enemies among themselves,
united against poor Israel, and, as Rabbi Tanchum says, may
be liked to two contending dogs, who, when the wolf comes,
join together to destroy him ; each knowing that if he do not,
the wolf will kill both in succession : whereas, by their union
they may now kill or baffle him. There is a proverb among
the Rabbins that when the cat and weasel marry together, mi-
sery becomes increased.
Verse 16. No, nor yet Herod : for I sent you to him] That
is, to see whether he could find that Christ had ever attempted
to raise any disaffection or sedition among the Galileans :
among whom he had spent the principal part of his life ; and
yet Herod has not been able to find out any evil in his con-
duct. Your own accusations I have fully weighed, and find
them to the last degree frivolous.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
prison.)
20 Pilate therefore, willing to release
Jesus, spake again to them.
21 But they cried, saying, Crucify him, Cru-
cify him.
22 And he said unto them the third time,
Why, what evil hath he done ? I have found no
cause of death in him: I will therefore chastise
him, and let him go.
23 And they were instant with loud voices,
requiring that he might be crucified. And the
voices of them and of the chief priests prevailed.
24 And s Pilate h gave sentence that it should be
as they required.
25 And he released unto them him that for
sedition and murder was cast into prison, whom
they had desired; but he delivered Jesus to
their will.
*Matt. 27. 15. Mark is. G. John 18. 39. f Acts 3. 14. % Matt. 27.
26. Mark 15. 15. John 19. 16. b Or, assented. Exod 23. 2.
Instead of awtty^ct ycc^ ipecs irpos avrot, for I sent you to
him, BHKLM. and many other MSS. with some Versions,
read xvtirtfv^tv y<*.(> ctvrov n%t><; qpcxs, for he hath sent him to us.
As if he had said, " Herod hath sent him back to us, which is
a sure proof that he hath found no blame in him."
Nothing worthy of death is done unto him.] Or rather, no-
thing worthy of death is committed by him, IleTrgctyfMvov ecvra,
not, done unto him. This phrase is of the same sense with ovhv
vtirgctxev avrec, he hath done nothing, and is frequent in the
purest Attic writers. See many examples in Kypke.
Verse 17. For of necessity he must release one] That is, he
was under the necessity of releasing one at this feast. The cus-
tom, however it originated, had now been so completely es-
tablished, that Pilate was obliged to attend to it. See on
Matt, xxvii. 15.
Verse 18. Away with this man] That is, put him to death —
etige tovtov, literally, take this one away, i. e. to punishment —
to death.
Verse 22. I have found no cause of death in him] I find no
crime worthy of death in him. There is nothing proved against
him that can at all justify me in putting him to death. So
here our blessed Lord was in the most formal manner justified
hy his judge. Now as this decision was publicly known, and
perhaps registered, it is evident that Christ died as an innocent
person, and not as a malefactor. On the fullest conviction of
his innocence, his judge pronounced him guiltless, after having
» Malt. 27. 32. Mark 15. 21. See John 19. 17 •> Matt. 24. 19. Ch.
21. 23. dsai. 2. 19. Hos. 10. 8. Rev. 6. 16. & 9. 6. a Prov. 11. 31.
Jer. 25. 29. Ezek. 20. 47. & 21. 3, 4. 1 Pet. 4. 17 e Isai. 53. 12. Matt. 27. 38.
patiently heard every thing that the inventive malice of these
wicked men could allege against him ; and when he wished to
dismiss him, a violent mob took and murdered him.
Verse 26. Simon, a Cyrenian] See on Matt, xxvii. 32.
Verse 27. Bewailed and lamented him] Exottovto, beat their
breasts. See on Matt. xi. 17.
Verse 28. Weep not for me] Many pious persons have been
greatly distressed in their minds, because they could not weep
on reading or hearing of the sufferings of Christ. For the relief
of all such, let it be for ever known, that no human spirit can
possibly take any part in the passion of the Messiah. His suffer-
ings were such, as only God manifested in the flesh could bear ;
and as they were all of an expiatory nature, no man can taste
of, or share in them. Besides, the sufferings of Christ are
not a subject of sorrow to any man ; but on the contrary, of
eternal rejoicing to the whole of a lost world. Some have
even prayed to participate in the sufferings of Christ. The
legend of St. Francis and his stigmata is well known. — He is
fabled to have received the marks in his hands, feet, and side.
Relative to this point, there are many unwarrantable ex-
pressions used by religious people in their prayers and hymns.
To give only one instance, how often do we hear these or si-
milar words said or sung :
"Give me to feel thy agonies !
" One drop of thy sad c"up afford." —
Reader ! one drop of this cup would bear down thy soul to
endless ruin ; and these agonies would annihilate the universe.
He suffered alone : for of the people there was none with him;
because his sufferings were to make an atonement for the sins
of the world : and in the work of redemption he had no
helper.
Verse 30. Mountains, fall on us] As this refers to the de-
He is led to Calvary, and CHAP. XXIII.
a^m.4033. 26 IT a And as they led him away, they
A"- oiynp- laid hold upon one Simon, a Cyrenian,
coming out of the country, and on
him they laid the cross, that he might bear it
after Jesus.
27 And there followed him a great company
of people, and of women, which also bewailed and
lamented him.
28 But Jesus, turning unto them, said, Daughters
of Jerusalem, weep not for me, but weep for
yourselves, and for your children.
29 b For behold, the days are coming, in the
which they shall say, Blessed are the barren,
and the wombs that never bare, and the paps
which never gave suck.
A. D. 29.
An. Olymp.
ecu. 1.
crucified between two malefactors.
30 c Then shall they begin to say to ■
the mountains, Fall on us, and to the
hills, Cover us.
31 d For if they do these things in a green tree,
what shall be done in the drv ?
32 IF e And there were also two other male-
factors led with him to be put to death.
33 And f when they were come to the place
which is called g Calvary, there they crucified
him, and the malefactors, one on the right hand,
and the other on the left.
34 H Then said Jesus, Father, b forgive them ;
for they *know not what they do. And k they
parted his raiment, and cast lots.
35 H And l the people stood beholding. And
f Matt. 27. 33. Mark 15. 22. John 19. 17, 1 8. % Or, the place of a scul!
h Matt. 5. 44. Acts 7. 60. 1 Cor. 4. 12. i Acts 3. 17.- — *■ Matt. 27.
35. Mark 15. 24. John 19. 23 ' Ps. 22. 17. Zech. 12. 10.
struction of Jerusalem, and as the same expressions are used,
Rev. vi. 6. Dr. Lightfoot conjectures that the whole of that
chapter may relate to the same event.
Verse 31. If they do these things in a green tree] This seems
to be a proverbial expression, the sense of which is : If they
spare not a tree which by the beauty of its foliage, abun-
dance and excellence of its fruits, deserves to be preserved ;
then the tree which is dry and withered will surely be cut
down. If an innocent man be put to death in the very face of
justice, in opposition to all its dictates and decisions, by a peo-
ple who profess to be governed and directed by divine laws ;
what desolation, injustice, and oppression may not be expected,
when anarchy and confusion sit in the place where judgment
and justice formerly presided ? Our Lord alludes propheti-
cally to those tribulations which fell upon the Jewish people
about forty years after. See the notes on Matt. xxiv.
Verse 32. Two other malefactors] Eregti £vo xxxovgyoi, should
certainly be translated two others, malefactors, as in the Bibles
published by the King's printer, Edinburgh. As it now stands
in the text, it seems to intimate that our blessed Lord was
also a malefactor.
Verse 33. Theplace called Calvary] See on Matt, xxvii. 33.
They crucified him] See the nature of this punishment ex-
plained, Matt, xxvii. 35.
Verse 34. They know not what they do.] If ignorance do not
excuse a crime, it at least diminishes the atrocity of it. How-
ever, these persons well knew that thev were crucifying an
innocent man : hut they did not know thut by this act of theirs,
they were bringing down on themselves and on their country,
the heaviest judgments of God. In the prayer. Father, for-
give them! that word of prophecy was fulfilled, He made in-
tercession for the transgressors, isai. hu. 12.
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Account of the two ST. LUKE.
the a rulers also with them derided
him, saying, He saved others ; let
him save himself if he be Christ, the
chosen of God,
36 And the soldiers also mocked him, coming
to him, and offering him vinegar,
37 And saying, If thou be the king of the Jews,
save thyself.
38 b And a superscription also was written over
him in letters of Greek, and Latin, and Hebrew,
THIS IS THE KING OF THE JEWS.
39 H c And one of the malefactors which were
a Matt. 27. 39. Mark 15. 29. b Matt. 27. 37. Mark 15. 26. John 19. 19.
Verse 35. Derided him] Treated him with the utmost con-
tempt, s^e^vur^i^ov, in the most infamous manner. See the
meaning of this word explained, chap. xvi. 14.
Verse 36. Offering him vinegar] See on Matt, xxvii. 34.
Vinegar, or small sour wine, was a common drink of the Ro-
man soldiers : and it is supposed that wherever they were on
duty they had a vessel of this liquor standing by. It appears
that at least two cups were given to our Lord : one before he
was nailed to the cross, viz. of wine mingled with tnyrrh,
and another of vinegar, while he hung on the cross. Some
think there were three cups ; one of wine mixed with myrrh,
the second, of vinegar mingled with gall, and the third of
simple vinegar. Allow these three cups, and the different ex-
pressions in all the Evangelists will be included. See Lightfoot.
Verse 38. A superscription] See Matt, xxvii. 37.
In letters of Greek, and Latin, and Hebrew] The inscrip-
tion was written in all these languages, which were the most
common, that all might see the reason why he was put to
death. The inscription was written in Greek, on account of
the Hellenistic Jews, who were then at Jerusalem because of
the pass-over : it was written in Latin, that being the lan-
guage of the government under which he was crucified : and
it was written in Hebrew, that being the language of the place
in which this deed of darkness was committed. But by the
good providence of God, the inscription itself exculpated him,
and proved the Jews to be rebels against, and murderers of,
their King. See the note on Matt, xxvii. 37. It is not to be
wondered at that they wished Pilate to alter this inscription,
John xix. 21. as it was a record of their own infamy.
Verse 39. One of the malefactors which were hanged] It is
likely that the two robbers were not nailed to their crosses,
but only tied to them by cords, and thus they are represented
in ancient paintings. If not nailed, they could not have suf-
fered much, and therefore they were found still alive, when
the soldiers came to give the coup de grace, which put a
speedy end to their lives. John xix. 31 — 33.
Verse 40. Dost not thou fear God] The sufferings of this
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malefactors who were crucified.
hanged railed on him, saying, If thou
be Christ, save thyself and us.
40 But the other answering rebuked -
him, saying, Dost not thou fear God,
thou art in the same condemnation ?
41 And we indeed justly : for we receive the
due reward of our deeds : but this man hath done
nothing amiss.
42 And he said unto Jesus, Lord, remember me
when thou comest into thy kingdom !
43 And Jesus said unto him, Verily, I say unto
thee, To-day shalt thou be with me in paradise.
Matt. 27. 44. Mark 15. 32.
person had been sanctified to him, so that his heart was open
to receive help from the hand of the Lord : he is a genuine
penitent : and gives the fullest proof he can give of it, viz.
the acknowledgment of the justice of his sentence. He had
sinned, and he acknowledges his sin ; his heart believes unto
righteousness, and with his tongue he makes confession unto
salvation. While he condemns himself, he bears testimony
that Jesus was innocent. Bishop Pearce supposes that these
were not robbers in the common sense of the word, but Jews
who took up arms on the principle that the Romans were not
to be submitted to, and that their levies of tribute money
were oppressive ; and therefore they made no scruple to rob
all the Romans they met with. These Jews Josephus calls
\y<TTu.i, robbers, the same term used by the Evangelists. This
opinion gains some strength from the penitent thief's confes-
sion : we receive the reward of our deeds — we rose up against
the government, and committed depredations in the country ;
but this man hath done nothing amiss — aTasrov, out of place, dis-
orderly,— nothing calculated to raise sedition or insurrection ;
nor inconsistent with his declarations of peace and good will to-
wards all men ; nor with the nature of that spiritual kingdom
which he came to establish among men ; though he is now cru-
cified under the pretence of disaffection to the Roman govern-
ment.
Verse 42. Lord, remember me, he] It is worthy of remark
that this man appears to have been the first who believed in
the intercession of Christ.
Verse 43. To-day shalt thou be with me in paradise] Mar-
cion and the Manichees are reported to have left this verse
out of their copies of this Evangelist. This saying of our
Lord is justly considered as a strong proof of the immateri-
ality of the soul ; and it is no wonder that those who have
embraced the contrary opinion should endeavour to explain
away this meaning. In order to do this, a comma is placed
after c-^epcv, to-day, and then our Lord is supposed to have
meant, " Thou shalt be with me after the resurrection ; I tell
thee this to-day." I am sorry to find men of great learning
Christ gives up the ghost. CHAP. XXII
a. m 4033. " 44 IT a And it was about the sixth
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An oiymp. hour, and there was darkness over ail
C'Cll !• '
- the earth, until the ninth hour
45 And the sun was darkened, and b the vail of
the temple was rent in the midst.
46 H And when Jesus had cried with a loud
voice, he said, c Father, into thy hands I com-
mend my spirit: d and having said thus, he gave
up the ghost.
47 H e Now when the centurion saw what was
done, he glorified God, saying, Certainly this was
a righteous man.
48 And all the people that came together to that
sight, beholding the things which were done, smote
their breasts, and returned.
Joseph begs the body from Pilate.
49 f And all his acquaintance, and AAMD4293'
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a Matt. 27. 45. Mark 15. 33. i>Or, tad. o Matt. 27. 51. Mark 15.
38 <* Ps. 31. 5. 1 Pet. 2. 23. « Matt. 27. 50. Mark 15. 37. John 19.
30. fMatt. 27. 54. Mark 15. 39.
the women that followed him from
Galilee, stood afar off, beholding these
things.
50 If s And behold, there was a man named
Joseph, a counsellor; and he was a good man, and
a just:
51 (The same had not consented to the counsel
and deed of them ;) he was of Arimathea, a city
of the Jews, who also himself waited for the
kingdom of God.
52 This man went unto Pilate, and begged the
body of Jesus.
53 h And he took it down, and wrapped it in
linen, and laid it in a sepulchre that was hewn
sPs. 38. 11. Matt. -11. 55. Mark 15. 40. See John 19. 25. h Matt. 27
57. Mark 15. 42. John 19. 38. • Mark 15.43. Ch. 2. 25, 38. k Matt
27. 59. Mark 15. 46.
and abilities attempting to support this most feeble and worth-
less criticism. Such support a good cause cannot need ; and
in my opinion, even a bad cause must be discredited by it.
In paradise.] The garden of Eden, mentioned Gen. ii. 8. is
also called from the Septuagint, the garden of Paradise. The
word py Eden, signifies pleasure and delight. Several places
were thus called; see Gen. iv. 16. 2 Kings xix. 12. Isai.
xxxvii. 12. Ezek. xxvii. 28. and Amos i. 5. and such places
probably had this name from theiv fertility, pleasant situation,
he. &c. In this light the Septuagint have viewed Gen. ii. 8. as
they render the passage thus : tcpvrtvni o ©eos ■va^adt^ov sv
EJV/k., God planted a paradise in Eden. Hence the word has
been transplanted into the New Testament ; and is used to
signify a place of exquisite pleasure and delight. From this
the ancient heathens borrowed their ideas of the gardens of
the Hesperides, where the trees bore golden fruit. And the
gardens of Adonis, a word which is evidently derived from the
Hebrew py Eden : and hence the origin of sacred groves,
gardens, and other enclosures dedicated to purposes of de
votion, some comparatively innocent, others impure. The
word paradise is not Greek, but is of Asiatic origin. In,
Arabic and Persian it signifies a garden, a vineyard, and also
the place of the blessed. In the Kushuf ul Loghat, a very
celebrated Persian dictionary, the CHiJ^JUf cXJca. Jenet al
Ferdoos, Garden of Paradise, is said to have been " created by
God out of light, and that the prophets and wise men ascend
thither." .
Paradise was, in the beginning, the habitation of man in
his state of innocence, in which he enjoyed that presence of
his Maker, which constituted his supreme happiness. Our
Lord's words intimate that this penitent should be immediately
taken to the abode of the spirits of the just, where he
should enjoy the presence and approbation of the Most High.
In the Institutes of Menu, chap. Economics, Inst. 243. are
the following words. " A man habitually pious, whose of-
fences have been expiated, is instantly conveyed, after death,
to the higher world, with a radiant form, and a body of
ethereal substance." The stche of the blessed is certainly what
our Lord here means : in what the locality of that state con-
sists, we know not. The Jews have a multitude of fables on
the subject.
Verse 44. Darkness over all the earth] See the note on
Matt, xxvii. 45. The darkness began at the sixth hour, about
our twelve o'clock at noon, and lasted till the ninth hour, which
answered to our three o'clock in the afternoon.
Verse 45. The sun was darkened] See an examination of the
accounts of Phlegon, Thallus, and Dionysius, on Matt, xxvii. 45.
The vail — was rent] See Matt, xxvii. 51.
Verse 46. Into thy hands I commend my spirit] Or, / will
commit my spirit — I deposit .my soid in thy hands. Another
proof of the immateriality of the soul, and of its separate ex-
istence when the body is dead.
Verse 48. And all the people] All were deeply affected ex-
cept the priests, and those whom they had employed to serve
their base purposes. The dirkness, earthquake, &c. had
brought terror and consterna ion into every heart. How
dreadful is the state of those, who, in consequence of their
long opposition to the grace and truth of God, are at last
given up to a reprdbate mind.
Verses 50,51. Joseph — of Arimathea] See the notes on
Matt, xxvii. 57—60. and those especially on Mark xv. 43.
Christ is laid in a new tomb.
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in stone, wherein never man before was
laid.
54 And that day was a the prepara-
tion, and the Sabbath drew on.
55 H And the women also, b which came with
him from Galilee, followed after, and c beheld
ST. LUKE. They prepare to embalm him.
the sepulchre, and how his body was Aj^jj4!|3-
laid. A™?i,JTp'
56 And they returned, and d pre-
pared spices and ointments; and rested the
Sabbath-day, e according to the command-
ment.
a Matt. 27. 62.-
-» Ch. 8. 2-
-p Mark 15. 47.
Verse 54. And the Sabbath drew on.] Or, the Sabbath mas
lighting up, e7re<pa/rx.t, i. e. with the candles which the Jews light
just before six in the evening, when the Sabbath commences.
The same word is used for the dawning of the day, Matt.
xxviii. 1. Wakefield. The Jews always lighted up candles on
the Sabbath : and it was a solemn precept, that " if a man
had not bread to eat, he must beg from door to door to get a
little oil to set up his Sabbath light." The night of the Sab-
bath drew on, which the Jews were accustomed to call the
light. See Lightfoot.
Verse 55. The women, also, which came] These were Mary of
Magdala, Joanna, and Mary the mother of James, chap. xxiv.
10. To these three, Mark, in chap. xvi. 1. adds Salome, but some
think that this was only a surname of one of these Marys.
Verse 56. Prepared spices and ointments] This was in order
to embalm him ; which sufficiently proves that they had no
hope of his resurrection the third day.
And rested the Sabbath-day] For though the Jewish canons
d Mark 16. 1.
■ Exod. 20. 10.
allowed all works, necessary for the dead, to be done, even on
the Sabbath, such as washing and anointing, provided they
moved not a limb of the dead person ; yet as the Jews had
put Christ to death, under the pretence of his being a male-
factor, it would not have been either prudent or safe to appear
too forward in the present business ; and therefore they rested
on the Sabbath.
Certain copies of the Itala have some remarkable additions
in these concluding verses. The conclusion of the 48th verse
in one of them, is rea<d thus : beating their breasts and their fore-
heads, and saying, wo to us because of what is done this day, on
account of our sins : for the desolation of Jerusalem is at hand.
To ver. 52. another adds, And when Pilate heard that he was
dead, he glorified God, and gave the body to Joseph. On the cir-
cumstances of the crucifixion, see the observations at the end of
Matt, xxvii. and consider, how heinous sin must be in the sight
of God, when it required such a Sacrifice ?
CHAPTER XXIV.
The women coining early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away,
and the tomb empty, 1 — 3. They see a vision of angels, who announce Christ's resurrection, 4 — 8. The women
return, and tell this to the eleven, 9, 10. They believe not, but Peter goes and examines the tomb, 11, 12. Christ,
unknown, appears to tioo of the disciples who were going to Emmaus, and converses with them, 13 — 29. While
they are eating together, he makes himself known, and immediately disappears, 30, 3 1 . They return to Jerusalem,
and announce his resurrection to the rest of the disciples, 32 — 35. Jesus himself appears to them, and gives them
the fullest proof of the reality of his resurrection, 36 — 43. He preaches to them, and gives them the promise of
the Holy Spirit, 44 — 49. He takes them to Bethany, and ascends to heaven in their sight, 50, 51. They worship him,
and return to Jerusalem, 52, 53.
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NOW a upon the first day of the
week, very early in the morn-
ing, they came unto the sepulchre,
a Matt. 28. 1. Mark 16. I. John 20. 2.
NOTES ON CHAP. XXIV.
Verse 1. Bringing the spices] To embalm the body of our
Lord : but Nicodemus, and Joseph of Arimathea had done
b bringing the spices which they had
prepared, and certain others with
them.
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bCh. 23. 56.
this before the body was laid in the tomb. See John xix. 39,
40. but there was a second embalming found necessary : the
first must have been hastily and imperfectly performed ; the
Angels announce the
a. m. 4033. o a And they found the stone rolled
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An. oiymp. away from the sepulchre.
— 3 b And they entered in, and found not
the body of the Lord Jesus.
4 And it came to pass, as they were much per-
plexed thereabout, c behold, two men stood by
them in shining garments :
5 And as they were afraid, and bowed down their
faces to the earth, they said unto them, Why seek
ye d the living among the dead ?
6 He is not here, but is risen: e remember
how he spake unto you when he was yet in Ga-
lilee,
7 Saying, The Son of man must be deli-
vered into the hands of sinful men, and be
CHAP. XXIV.
resurrection to the women.
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iMatt 28 2 Mark 16. 4. <> Ver. 23. Mark 16. 5. c John 20. 12.
Act9l. io.- dOr, him that liveth? = Matt. 16. 21. & 17. 23. Mark 8.
crucified, and the third day rise again.
8 And fthey remembered his words. A£c?jlyTp'
9 g And returned from the sepulchre,
and told all these things unto the eleven, and to
all the rest.
10 It was Mary Magdalene, and h Joanna, and
Mary the mother of James, and other women that
were with them, which told these things unto the
apostles.
] 1 ' And their words seemed to them as idle
tales, and they believed them not.
12 H k Then arose Peter, and ran unto the se-
pulchre ; and stooping down, he beheld the linen
clothes laid by themselves, and departed, wonder-
ing in himself at that which was come to pass.
spices now brought by the women, were intended to com-
plete the preceding operation.
And certain others with them] This clause is wanting in
BCL. two others ; Coptic, JEthiopic, Vulgate, and in all the
Itala except two. Dionysius Alexandrinus, and Eusebius, also
omit it. The omission is approved by Mill, Bengel, Wetstein,
Griesbach, and others. Bishop Pearce thinks it should be left
out for the following reasons ; 1. " They who came to the se-
pulchre, as is here said, being the same with those who, in
chap, xxiii. 55. are called the women which came with him from
Galilee, there was no room for Luke (I think) to add as here,
and some others came with them; because the words in chap,
xxiii. 55- to which these refer, include all that can be supposed
to be designed by the words in question. 2. Luke has named
no particular woman here, and therefore he could not addand
some others, &c. these words necessarily requiring that the
names of the women should have preceded, as is the case in
ver. 10. where, when Mary Magdalene, the other Mary, and
Joanna had been named, it was very rightly added, and other
women that were with them.'t
Verse 2. They found the stone rolled away] An angel from
God had done this before they reached the tomb, Matt, xxviii.
2. On this case we cannot help remarking, that when persons
have strong confidence in God, obstacles do not hinder them
from undertaking whatever they have reason to believe he re-
quires ; and the removal of them they leave to him : and what
is the consequence ? They go on their way comfortably, and
all difficulties vanish before them.
Verse 3. And found not the body of the Lord] His holy soul
was in Paradise; chap, xxiii. 43. and the evangelist mentions
the body particularly, to show, that this only was subject to
31. & 9. 31. Ch. 9. 22.— f John 2. 22. % Matt. 28. 8. Mark 1G. 10.
h Ch. 8. 3. i Mark 16. 11. Ver. 25. k John 20. 3, 6.
death. It is, I think, evident enough from these and other
words of Luke, that the doctrine of the materiality of the
soul made no part of his creed.
Verse 5. Why seek ye the living among the dead ?] This was
a common form of speech among the Jews, and seems to be
applied to those who were foolishly, impertinently, or ab-
surdly employed. As places of burial were unclean, it was
not reasonable to suppose that the living should frequent
them ; or that if any was missing, he was likely to be found
in such places.
Verse 7. Sinful men] Or heathens, avOgan-av ct^^raXm, i. e.
the Romans, by whom only he could be put to death ; for the
Jews themselves acknowledged that this power was now-
vested in the hands of the Roman governor alone. See John
xix. 15.
Verse 8. TJiey remembered his words] Even the simple re-
collection of the words of Christ becomes often a source of
comfort and support to those who are distressed 'or tempted :
for his words are the words of eternal life.
Verse 10. And Joanna] She was the wife of Chuza, He-
rod's steward. See chap. viii. 3.
Verse 12. Then arose Peter] John went with him, and got
to the tomb before him. See John xx. 2, 3.
The linen clothes laid by themselves] Or, the linen clothes
only. This was the fine linen which Joseph of Arimathea
bought and wrapped the body in : Mark xv. 46. Small as
this circumstance may at first view appear, it is, nevertheless,
no mean proof of the resurrection of our Lord. Had the body
been stolen away, all that was wrapped about it would have
been taken away with it ; as the delay which must have been
occasioned by stripping it, might have led to the detection of
3 v
Christ appears to two of the
13 IT a And behold, two of them went
that same day to a village called Em-
maus, which was from Jerusalem about
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threescore furlongs.
14 And they talked together of all these things
which had happened.
15 And it came to pass, that while they com-
muned together and reasoned, b Jesus himself drew
near, and went with them.
16 But c their eyes were holden that they should
not know him.
17 And he said unto them, What manner of
communications are these that ye have one
ST. LUKE. disciples on their way to Emmaas
to another, as ye walk, and are sad?
18 And the one of them, d whose
name was Cleopas, answering said unto
him, Art thou only a stranger in Jerusalem, and
hast not known the things which are come to pass
there in these days ?
19 And he said unto them, What things? And
they said unto him, Concerning Jesus of Nazareth,
e which was a prophet f mighty in deed and word
before God and all the people :
20 ■ And how the chief priests and our rulers de-
livered him to be condemned to death, and have
crucified him.
»Mark 16. 12.-
-bMatt. Iff. 20. Ver 36.-
<i John 19. 25."
-oJohn 20. 14. & 21. 4,
the theft ; nor would the disciples have run such a risk if they
had stolen him, when stripping the body could have answered
no end. This circumstance is related still more particularly
hy John, chap. xx. 5, 6, 7. Peter seeth the linen clothes lie,
and the napkin that was about his head not lying with the linen
clothes, but wrapped together in a place by itself. All these
circumstances prove that the thing was done leisurely ; order
and regularity being observed through the whole. Hurry and
confusion necessarily mark every act of robbery.
• Verse 13. Behold, two of them] This long and interesting
account is not mentioned by Matthew nor John ; and is only
glanced at by Mark, chap. xvii. 12, 13. One of these disci-
pels was Cleopas, ver. 18. and the other is supposed by many
learned men, both ancient and modern, to have been Luke
himself. See the sketch of his life prefixed to these notes.
Some of the ancient versions have called the other disciple
Ammaus and Ammaon, reading the verse thus : Behold, two
of them, Ammaus and Cleopas, were going in that very day to a
village about sixty furlongs distant from Jerusalem. But the
Persian says positively that it was Luke who accompanied Cle-
opas. See the inscription to section 140 of this Gospel in the
Polyglott. Dr. Lightfoot thinks it was Peter, and proves that
Cleopas and Alpheus were one and the same person.
Threescore furlongs'] Some MSS. say 1G0 furlongs, but
this is a mistake ; for Josephus assigns the same distance to
this village from Jerusalem as the Evangelist does. War, b. vii.
e. 6. S. 6. Afifixovi; ct7?exet fuv Xe^otroXv^toii s-ra.S'iovs ttyiKovra,, Am-
maus is sixty stadia distant from Jerusalem, about seven Eng-
lish miles and three quarters. A stadium was about 243
yards, according to Arbuthnot.
Verse 15. And reasoned] St/^rt/p, concerning the probabi-
lity or improbability of Christ being the Messiah, or of his re-
surrection from the dead. It was a laudable custom of the
Tews, and very common also, to converse about the law in all
' Matt. 21. 11. Ch. 7. 16. John 3 2. & 4. 19. & 6. 14. Acts 2 22 •
22. s Ch. 23. 1. Acts 13. 27, 28.
-f Acts 7.
their journeyings ; and now they had especial reason to dis-
course together, both of the law and the prophets, from the
transactions which had recently taken place.
Verse 16. Their eyes were holden] It does not appear that
there was any thing supernatural here, for the reason why
these persons (who were not apostles, see ver. 33.) did not re-
collect our Lord, is given by Mark, chap. xvi. 12. who says
that Christ appeared to them in another form.
Verse 18. Cleopas] The same as Alpheus, father of the
apostle James, Mark iii. 18. and husband of the sister of the
virgin. John xix. 25.
Art thou only a stranger] As if he had said, What has been
done in Jerusalem within these few days, has been so public,
so awful, and so universally known, that if thou hadst been
but a lodger in the city for a single night, I cannot conceive
how thou couldst miss hearing of these things : indeed
thou appearest to be the only person unacquainted with
them.
Verse 19. Which was a prophet] Ai^ ^«^j»r«5, a man pro-
phet, a genuine prophet ; but this has been considered as a
Hebraism; "for in Exod. ii. 14. a man prince is simply a
prince ; and in 1 Sam. xxxi. 3. Men archers mean no more
than archers.^ But my own opinion is, that this word is often
used to deepen the signification ; so in the above quotations
Who made thee a man prince, (i. e. a mighty sovereign1! and a
judge over us? Exod. ii. 14. And, the battle went sore against
Saul, and the men archers (l. e. the stout, or well-aiming archers)
hit him. 1 Sam. xxxi. 3. So in pal^ephatus, de Incredib.
c. 38. p. 47. quoted by Kypke, m »\nje ficta-tXevt; ftc/ccs, he was a
great and, eminent king. So xvyg ^o^»«r>>; here signifies, be was
a genuine prophet, nothing like those false ones by whom the
people have been so often deceived ; and he has proved the
divinity of his mission by his heavenly teaching, and astonish-
ing miracles.
Christ shows the necessity of CHAP. XXIV.
21 But we trusted a that it had been
he which should have redeemed Israel :
his death and resurrection.
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and besides all this, to-day is the third
day since these things were done.
22 Yea, and b certain women also of our com-
pany made us astonished, which were early at the
sepulchre ;
23 And when they found not his body, they
came, saying, that they had also seen a vision of
angels, which said that he was alive.
24 And c certain of them which were with us
went to the sepulchre, and found it even so as
the women had said : but him they saw not.
a Ch. 1. 68. & 2. 38. Acts 1. 6. >> Matt. 28. 8. Mark 16. 10. Ver. 9, 10.
John 20. 18. o Ver. 12. i Ver. 46. Acts 17. 3. 1 Pet. 1. 11. e Ver. 45.
fGen. 3. 15. &22. 18. & 26. 4. & 49. 10. Numb. 21. 9. Deut. 18. 15. g Ps.
16. 9, 10, & 22. & 132. 11. Isai. 7. 14. & 9. 6. & 40. 10, 11. & 50. 6, 53.
Mighty in — word] Irresistibly eloquent. Powerful in deed,
working incontrovertible miracles. See Kypke in loco.
Verse 21 — 24. Cleopas paints the real state of his own
mind in these verses. In his relation there is scarcely
any thing well connected ; important points are referred
to, and not explained, though he considered the person
to whom he spoke as entirely unacquainted with these transac-
tions : his own hopes and fears he cannot help mixing with the
narration, and throwing over the whole that confusion that
dwelt in his own heart. The narration is not at all in Luke's
style, but as it is probable he was the other disciple who was
present, and had heard the words of Cleopas, he gave them
in that simple, natural, artless manner, in which they were
spoken. Had the account been forged, those simple, natural
touches would not have appeared.
To-day is the third day] Our Lord had often said that he
would rise again the third day ; and though Alpheus had
little hope of this resurrection, yet he could not help recol-
lecting the words he had heard, especially as they seemed to
be confirmed by the relation of the women, ver. 22 — 24.
Verse 25. O fools and slow of heart to believe] Inconsiderate
men, justly termed such, because they had not properly at-
tended to the description given of the Messiah by the pro-
phets, nor to bis teaching and miracles, as proofs that he alone
was the person they described.
Slow of heart — Backward, not easy to be persuaded of the
truth, always giving way to doubtfulness and distrust. This
very imperfection in them, is a strong evidence of the truth
of the doctrine which they afterward believed, and pro-
claimed to the world. Had they not had the fullest assurance
of these things, they never would have credited them : and it
is no small honour to the new covenant Scriptures, that such
persons were chosen, first, to believe them, secondly, to pro-
25 Then he said unto them, O fools AAMD4^f
and slow of heart to believe all that the AcCffly,mr
prophets have spoken!
26 d Ought not Christ to have suffered these
things, and to enter into his glory ?
27 e And beginning at f Moses and g all the
prophets, he expounded unto them in all the
Scriptures, the things concerning himself.
28 And they drew nigh unto the village, whither
they went : and h he made as though he would
have gone further.
29 But ' they constrained him, saying, Abide
with us : for it is towards evening, and the day
Jer. 23 5. & 33. 1
Mai. 3. 1. & 4. 2. 3
6. 48 i Gen. 19wg
14, 15'.
.See '
Ezek. 34. 23.
JcAjl. 45.—
Acts 16. 15.
& 37. 25. Dan. 9. 24. Mic. 7. 20.
— h See Gen. 32. 26. & 42. 7. Marl
claim them in the world, and thirdly, to die o,n the evidence
of those truths, the blessed influence of whjJn they felt in
their own hearts, and»fu!ly exemplified in their lives.
Verse 26. Ought not Christ to have suffered] Ovp^i ehi ■xa.Sn'i
rov Xgio-rev, Was it not Necessary that Christ should suffer. This
was the way in whichj^in must be expiated, and without this,
no soul could have been saved. The suffering Messiah is he
alone by whom Israel and the world can be saved.
Verse 27. Beginning at Moses, &c] What a sermon this
must have been, where all the prophecies relative to the in-
carnation, birth, teaching, miracles, sufferings, death, and
resurrection of the blessed Jesus, were all adduced, illustrated,
and applied to himself, by an appeal to the well-known facts
which had taken place during his life ! We are almost irre-
sistibly impelled to exclaim, What a pity this discourse had
not been preserved ! No wonder their hearts burned within
them, while hearing such a sermon, from such a preacher.
The law and the prophets had all borne testimony, either di-
rectly or indirectly, to Christ : and we may naturally suppose
that these prophecies and references were those which our
Lord at this time explained and applied to himself. See ver. 32.
Verse 28. He made as though he would have gone further.]
That is, he was going on, as though he intended to go further ;
and so he doubtless would, had they not earnestly pressed
him to lodge with them. His preaching had made a deep
impression upon their hearts, ver. 32. and now they feel it
their greatest privilege to entertain the preacher.
This is a constant effect of the doctrine of Christ : vvhere-
ever it is felt, the Author of it, the ever-blessed Jesus, is earn-
estly entreated to dwell in the heart ; and he who preaches it,
is amply provided with the necessaries of life by those who
have received his testimony.
Verse 29.' For it is towards evening] And consequently both
3 u 2
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Christ appears to ST. LUKE.
is far spent. And he went in to tarry
with them.
30 And it came to pass, as he sat at
meat with them, a he took bread, and blessed it,
and brake, and gave to them.
31 And their eyes were opened, and they
knew him ; and he b vanished out of their
sight.
32 And they said one to another, Did not our
heart burn within us, while he talked with us
by the way, and while he opened to us the Scrip-
tures ?
33 And they rose up the same hour, and re-
» Matt. 14. 19. b Or, ceased to be seen of
See'CL 4. 30. John 8. 59.
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the disciples at Jerusalem,
turned to Jerusalem, and found the
eleven gathered together, and them
that were with them,
34 Saying, The Lord is risen indeed, and c hath
appeared to Simon.
35 And they told what things were done in the
way, and how he was known of them in breaking
of bread.
36 IT d And as they thus spake, Jesus himself
stood in the midst of them, and saith unto them,
Peace be unto you.
37 But they were terrified and affrighted, and
supposed that they had seen e a spirit.
inconvenient and unsafe to proceed to another village. Reader!
it is probably, the eve of thy life, whether thou be old or
young : the day, may have already declined, and there is, pos-
sibly, but a step between tbee and the* eternal world ! Hath
the Lord Jesus taught thee by his word and Spirit to believe in
him that thou mightest be saved ? Ishe come into thy heart ?
Hast thou the witness of his Spirit thjrt thy sin is blotted out
through his blood ? Rom. viii. 16. Galat. iv. 6 1 John v. 10,
11, 12. If thou have not, get thee to God right humbly. —
Jesus is about to pass by, perhaps for ever ! O, constrain
him by earnest faith and prayer to enter into thy soul, and
lodge with thee ! May God open thy eyes ! may he stir up
and inflame thy heart !
And he went in] And so he will to thee, thou penitent soul !
therefore take courage, and be not faithless but believing.
Verse 30. He took bread] This was the office of the mas-
ter and father of a family ; and this was our Lord's usual cus-
tom among bis disciples. Those whom Christ lodges with, he
feeds, and feeds too with bread that himself hath blessed, and
this feeding not only strengthens, but also enlightens the soul.
Verse 31. Their eyes were opened] But we are not to ima
gine that he administered the Holy Eucharist at this time ;
there is not the most distant evidence of this. It was a mere
family meal, and ended before it was well begun.
They knew him] His acting as father of the family, in taking,
blessing, and distributing the bread among them, caused them
to recollect those lips which they had often heard speak, and
those hands by which they had often been fed. Perhaps he
also threw off the disguise which he had before assumed ; and
now appeared in his own person.
He vanished out of their sight.] Probably during their sur-
prise, he took the opportunity of withdrawing from the place ;
leaving them to reflect and meditate on what they had heard
and seen.
c 1 Cor. 15. 5,
I Mark 16. 14. John 20. 19. 1 Cor. 15. 5.-
-e Mark 6. 49.
Verse 32. Did not our heart burn within its] His word was
in our heart as a burning fire, Jer. xx. 9. Our hearts waxed
hot within us, and while we were musing the fire burned,
Psal. xxxix. 3. In some such way as this the words of the
disciples may be understood : but there is a very remarkable
reading here in the Codex Bezae ; instead of xctie/^etti, burned,
it has Kfx«Atw«vjj, veiled, and one of the Itala has, fuit exece-
catum, was blinded. Was not our heart veiled (blinded) when
he conversed with us on the way, and while he unfolded the
Scriptures to us, seeing we did not know him.
Verse 34. Saying, The Lord is risen indeed] The meaning
here is, that these two disciples found the apostles, and those
who were with them, unanimously testifying that Christ had
risen from the dead. It is not to the two disciples to whom we
are to refer the word XeyovT*s, saying ; but to the body of the
disciples. See the note on M irk xvi. 12.
Verse 35. And they] The two disciples who were just come
from Emmaus, related what had happened to them on the way,
going to Emmaus, and how he had been known unto them in the
breaking of bread, while supping together at the above village.
See on ver. 31.
Verse 36 And as they thus spake] While the two disciples
who were going to Emmaus were conversing about Christ,
he joined himself to their company. Now while they and
the apostles are confirming each other in their belief of his
resurrection, Jesus comes in, to remove every doubt, and to
give them the fullest evidence of it. And it is ever true, that
wherever two or three are gathered together in his name, he
is in the midst of them.
Peace be unto you.] The usual salutation among the Jews.
May you prosper in body and soul, and enjoy every heavenly
and earthly good ! See the notes on Matt. v. 9. x. 12.
Verse 37. And supposed that they had seen a spirit] But if there
be no such thing as a disembodied spirit, would not our Lord
and gives them the fullest
a. m. 4033. 38 And he said unto them, Why are
A. D. 29.
An. oiymp. ve troubled? and why do thoughts
arise in your hearts?
39 Behold my hands and my feet, that it is I
mvself: a handle me, and see; for a spirit hath not
flesh and bones as ye see me have.
40 And when he had thus spoken, he showed
them his hands and his feet.
41 And while they yet believed not b for joy,
and wondered, he said unto them, c Have ye here
anv meat?
42 And they gave him a piece of a broiled fish,
and of a honeycomb.
CHAP. XXIV.
proof of his resurrection.
a John 20. 20, 27. » Gen. 45. 26. ' John 21. 5. a Acts 10. 41.
e Matt. 16. 21. & 17. 22. & 20. 18. Mark 8. 31. Ch 9. 22. & 18. 31. Ver. 6.
have shown them their error ? Instead of this, he confirms
them in their opinion, by saying, A spirit hath not flesh and
bones as you see me have, ver. 39. therefore he 9ays, handle me
and see me. They probably imagined that it was the soul
only, of our blessed Lord which they saw ; but they were
soon fully convinced of the identily of his person, and the
reality of his resurrection ; for, 1. They saw his body. 2.
They heard him speak. 3. They handled him. 4. They saw
him eat a piece of broiled fish and honeycomb, which they
gave him. In these things it was impossible for them to have
been deceived.
Verse 41. They — believed not for joy] They were so
overcome with the joy of his resurrection, that they did not
for some time, properly receive the evidence that was before
thern — as we phrase it, they thought the news too good to be
true.
Verse 44. The law — the prophets — the psalms] This was the
Jewish division of the whole Old Covenant. The Law con-
tained the five books of Moses ; the Prophets, the Jews di-
vided into former and latter; they were, according to Josephus,
thirteen. " The Psalms included not only the book still so
named, but also three other books, Proverbs, Job, and Can-
ticles. These all," says the above author, " contain hymns
to God, and rules for the conduct of the lives of men." Jo-
seph, cont App. i. 8. This account is imperfect : the com-
mon Jewish tlivision of the writings of the Old Covenant is
the following, and indeed seems to be the same to which our
Lord alludes :
I. The law, mm, thorah, including Genesis, Exodus, Levi-
ticus, Numbers, and Deuteronomy.
II. The prophets, □,X,3J nabiaim, or teachers, including
Joshua, Judges, the two books of Samuel, and the two books
of Kings, (these were termed the former prophets) Isaiah,
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43 d And he took it, and did eat
before them.
44 And he said unto them, e These are
the words which 1 spake unto you, while I was yet
with you, that all things must be fulfilled, which
were written in the law of Moses, and in the pro-
phets, and in the psalms concerning me.
45 Then f opened he their understanding, that
they might understand the Scriptures,
46 And said unto them, g Thus it is written,
and thus it behooved Christ to suffer, and to rise
from the dead the third day :
47 And that repentance and h remission of sins
f Acts 16. 14.-
h Dan. 9. 24. A
2. Isai. 50. 6. & 53. 2, &c. Acts 17. 3.-
phn 2. 12.
Joel, Amos, Obadl
Jeremiah, Eze,
cah, Nahum,
Malachi: the
III. The'H
Zcphaniah,
rmed ttje lattery fflmpetM
|^A, (hofeT writings) tD'aES kethuvim,
which compreh'ende<|Btf->e Pmlms, Proverbs, Jm, Canticles,
Ruth, Lamentations, Smesias^s, Esther, Daniel, Ezra, Arehe-
miah, and the two booTKS of Chronicles. The Jews made an-
ciently only twenty-two books of the whole, to bring them to
the number of the letters in the Hebrew alphabet : and this
they did by joining Ruth to Judges, making the two books
of Samuel only one: and so of Kings and Chronicles ; joining
the Lamentations to Jeremiah, and making the twelve minor
prophets only one book.
Verse 45. Then opened he their understanding] Awoi%iv,he
fully opened. They had a measure of light before, so that they
discerned the Scriptures to be the true word of God, and to
speak of the Messiah : but they had not light sufficient to en-
able them to apply these Scriptures to their Lord and Master ;
but now, by the influence of Christ, they see, not only the
prophecies which pointed out the Messiah, but also the Messiah
who was pointed out by these prophecies. The book of God
may be received in general as a divine revelation, but the pro-
per meaning, reference, and application of the Scriptures can
only be discerned by the light of Christ. Even the very plain
word of God is a dead letter to those who are not enlightened
by the grace of Christ: and why ? because this word speaks
of spiritual and heavenly things ; and the carnal mind of man
cannot discern them. They who receive not this inward
teaching, continue dark and dead while they live.
Verse 47. Repentance] See its nature fully explained on
Matt. iii. 1.
Remission of sins] A<periv cc/Axgrtav, the taking away — remo-
val of sins, in general — every thing that relates to the destrur-
Christ commissions the disciples
should be preached in his name a among
all nations, beginning at Jerusalem.
48 And b ye are witnesses of these
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things.
49 IT
And behold, I send the promise of my
ST. LUKE. to preach the Gospel
Father upon you : but tarry ye in the
city of Jerusalem, until ye be endued
with power from on high.
50 i And he led them out d as far as to Bethany,
and he lifted up his hands, and blessed them.
a Gen. 12. 3. Ps. 22. 27. Isai. 49. 6, 22. Jer. 31.34. Hos. 2. 23. Mic. 4. 2.
Mai. 1. 11. b John 15. 27. Acts 1. 8, 22. & 2. 32. & 3. 15.
tion of the power, the pardoning of the guilt, and the purifi-
cation of the heart from the very nature of sin.
Should be preached in his name'] See the office of a pro-
claimer, herald, or preacher, explained in the note on Matt.
iii. 1. and particularly at the end of that chapter.
In his name — On his authority, and in vk
ment made by him : for on what other!
inMbkants of the earth expect re
Among all nations'] Because Go
and Jesus £jhfiig£ by his grace has
salem.] Making
f then the
saved; nM2,ontb
Ye are witnesses o£ these
inners
le-s.
of the atone-
und could the
yation of all ;
r every man,
ures of mercy
em might re-
fieed despair.
jV+He gave them
tidings ;of peace and
s were witnesses not
again from the dead :
a full commission to proclaim trese
salvation to a lost world. The\lisci
only that Christ had suffered and rose
but also that he opens the understanding by the inspiration of
his Spirit, that he gives repentance, that he pardons sin, and
purifies from all unrighteousness, and that he is not willing that
any should perish, but that all should come unto the knowledge
of the truth and be saved. And these are the things of which
their successors in the Gospel ministry must bear witness. As
far as a man steadily and affectionately proclaims these doc-
trines, so far God will bless his labour to the salvation of those
who hear him. But no man can with any propriety bear wit
ness of that grace that saves the soul, whose own soul is not
saved by that grace.
Verse 49. The promise of my Father] That is, the Holy
Ghost, promised, John xv. 26. See Acts i. 4. ii. 33.
Until ye be endued with power] The energy of the Holy
Ghost was to be communicated to them for three particular
purposes. 1. That he might be in them, a sanctifying com-
forter, fortifying their souls, and bringing to their remem-
brance whatever Jesus had before spoken to them.
2. That their preaching might be accompanied by this
demonstration and power to the hearts of their hearers, so
that they might believe and be saved.
3. That they might be able to zvorh miracles, to confirm
their pretensions to a divine mission ; and to establish the
truth of the doctrines they preached.
Verse 50. He led them out as far as to Bethany] The diffi-
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<■ Isai. 44. 3. Joel 2. !
!. John 14. 16, 26. & 15. 26. & 16. 7.
2. 1, &c. a Acts 1. 12.
Acts 1. 4. &-
culties in this verse, when collated with the accounts given by
the other Evangelists, are thus reconciled by Dr. Lightfoot.
" I. This very Evangelist (Acts i. 12.) tells us, that when
the disciples came back from the place where our Lord had
ascended, they returned from mount Olivet, distant from Jeru-
salem a Sabbath-day" s journey. But now the town of Bethany
was about fifteen furlongs from Jerusalem, John xi. 18. and
that is double a Sabbath-day's journey.
" 11. Josephus tells us, that mount Olivet was but five furlongs
from the city, and a Sabbath-day's journey was seven furlongs
and a half. Antiq. lib 20. cap. 6. About that time there came to
Jerusalem a certain Egyptian, -pretending himself a prophet, and
persuading the people that they should go out with him to the
mount of Olives, 'O «## rq<; %o*.eu<i uvTiY,qv<; x.tl(x.aov, awt^st a-ra.S'icc
srs'vTf ; which being situated on the front of the city, is distant
five furlongs. These things are all true ; 1. That the mount
of Olives lay but five furlongs distant from Jerusalem. 2. That
the town of Bethany was fifteen furlongs. 3. That the disci-
ples were brought by Christ' as far as Bethany. 4. That
when they returned from the mount of Olives, they travelled
more than five furlongs. And 5. Returning from Bethany
they travelled but a Sabbath-day's journey. All which may
be easily reconciled, if we would observe ; that the first space
from the city was called Bethphage, which I have cleared else-
where from Talmudic authors, the Evangelists themselves
also confirming it. That part of that mount was known by
that name to the length of about a Sabbath-day's journey, till
it came to that part which is called Bethany. For there was
a Bethany, a tract of the mount, and the town of Bethany.
The town was distant from the city about fifteen furlongs, i. e.
about two miles, or a double Sabbath-day's journey ; but the
first border of this tract (which also bore the name of Bethany)
was distant but one mile, or a single Sabbath-day's journey.
" Our Saviour led out his disciples, when he was about to as-
cend, to the very first region or tract of mount Olivet, which
was called Bethany, and was distant from the city a Sabbath-
day's journey. And so far from the city itself did that tract
extend itself which was called Bethphage : and when he was
come to that place where the bounds of Bethphage and Beth-
any met and touched one another, he then ascended; in that
very place where he got upon the ass when he rode into Je-
rusalem, Mark xi. 1. Whereas, therefore, Josephus saith,
that mount Olivet was but five furlongs from the city, he
He ascends to heaven
51 a And it came to pass,
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CHAP
while he
blessed them, he was parted from
them, and carried up into heaven.
52 b And they worshipped him, and
a 2 Kings 2. 11. Mark 16. 19. John 20. 17. Acts 1. 9. Ephes. 4. 8.
means the first brink and border of it. But our evangelist
must be understood of the place where Christ ascended,
where the name of Olivet began, as it was distinguished from
Betfyphage."
Between the appearance of Christ to the apostles, men-
tioned in ver. 36, &c. almost all the forty days had passed,
before he led them out to Bethany. They went by his order
into Galilee, Matt. xxvi. 32. xxviii 10. Mark xiv. 28. xvi. 7.
and there he appeared to them, as is mentioned by Matthew,
chap, xxviii. 16, &c. and more particularly by John, chap.
xxi. 1, &c. See Bishop Pearce.
Lifted up his hands] Probably to lay them on their heads,
for this was the ordinary way in which the paternal blessing
was conveyed. See Gen. xlviii 8 — 20.
Verse 51. Carried up into heaven.] Avetpepero — into that
heaven from which he had descended, John i. 18. iii. 13. This
was forty days after his resurrection, Acts i. 3. during which
time he had given the most convincing proofs of that resurrec-
tion, not only to the apostles, but to many others : — to up-
wards of five hundred at one time, 1 Cor. xv. 6.
As in his life they had seen the way to the kingdom, and
in his death the price of the kingdom, so in his ascension they
had the fullest proof of the immortality of the soul, the resur-
rection of the human body, and of his continual intercession at
the right hand of God.
There are some remarkable circumstances relative to this
ascension mentioned in Acts i. 4 — 12.
Verse 52. They worshipped him] Let it be observed that
(his worship was not given by way of civil respect, for it was
after he was parted from them, and carried back into heaven,
that they offered it to him : but acts of civil respect are
always performed in the presence of the person. They adored
him as their God, and were certainly too much enlightened
to be capable of any species of idolatry.
Returned to Jerusalem zvith great joy] Having the fullest
proof that Jesus was the appointed Messiah: and that they
had a full commission to preach repentance and remission of sin
to mankind : and that they should be divinely qualified for this
great work by receiving the promise of the Father, ver. 49.
Verse 53. Were continually in the temple] Especially till
the day of Pentecost came, when they received the promise,
mentioned ver. 49.
Praising and blessing God.] Magnifying his mercy, and
speaking good of his name. Thus the days of their mourn-
ing were ended ; and they began that life upon earth in which
XXIV. in (he presence of his disciples.
returned to Jerusalem with great joy :
53 And were continually c in the
temple praising and blessing God.
Amen.
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b Matt. 28. 9, 17.
Acts 2. 46. & 5. 42.
they still live in the kingdom of God. May the God of infinite
love give the Reader the same portion in time and in eternity!
through the same glorious and ever-blessed Jesus. Amen
and Amen.
There are various subscriptions to this book in the MSS.
and Versions. The following are the principal.
Through the assistance of the Most High God, the Gospel of
St. Luke the physician, the proclaim r of eternal life, is finished.
arab. The most holy Gospel of Luke the evangelist is com-
pleted, syr. — Tiie end of the holy Gospel according to Luke —
written in Greek. — published in Alexandria the great A-in Troas,
in Rome, — in the confines of Achaia and Bosotia, — in Bithynia,
— in Macedonia, — in the Italic (or Latin) character, fifteen
years after the ascension of Christ.
It is likely the word Amen, was added by the church, on
the reading of this book ; but there is no evidence that it was
affixed by the Evangelist. It is omitted by some of the best
MSS. and Versions.
It is evident, that at the conclusion of this Gospel, St. Luke
passes very rapidly over a number of interesting circumstances
related by the other evangelists, and particularly by St. John,
concerning the last forty days of our Lord's sojourning on
earth : but to compensate for this, he has mentioned a variety
of important particulars which the others have passed by, a
list of which I think it necessary to subjoin. It seems as if
the providence of God had designed that none of these evan-
"geJists should stand alone : each has his peculiar excellence,
and each his own style and mode of narration. They are all
witnesses to the truth in general; and each most pointedly to
every great fact of the Gospel history. In each there is some-
thing new ; and no serious reader ever finds, that the perusal
of any one supersedes the necessity of carefully consulting
and reading the others. The same facts ancf doctrines are ex-
hibited by all in different points of view, which renders them
both impressive and interesting : and this one circumstance
serves to fix the narrative more firmly in the memory. We
should have had slighter impressions from the Gospel history,
had we not had the narrative at four different hands. This
variety is of great service to the church of God, and has con-
tributed very much to diffuse the knowledge of the facts and
doctrines contained in this history. Parallel passages have
been carefully studied, and the different shades of meaning
accurately marked out ; and the consequence has been what
the wisdom of God designed, the fuller edification of the
Facts related by St. Luke, ST. LUKE.
faithful. It is not the business of a commentator to point out
beauties in the composition of the sacred text. — Many might
be selected from the evangelists in general, and not a few
from Luke, who not only tells a true story, but tells it well ;
especially when he has occasion to connect the different parts
of the narration with observations of his own. But this is his
least praise : from his own account we learn, that he took the
utmost pains to get the most accurate and circumstantial in-
formation relative to the facts he was to relate ; see the note
on chap. i. ver. 3. While, therefore, he thus diligently and
conscienciously sought for truth, the unerring Spirit of God
led him into all truth. Even he who expected the revelation
of the Almighty, and to be inspired by the Holy Spirit, that
he might correctly, forcibly, and successfully proclaim the
truth and righteousness of his Maker, must stand upon his
watch, and set himself upon his tower, and watch to see what
God would speak in him , Hab. ii. 1. In a similar spirit we
not mentioned by the other evangelists.
may expect the fruits of these revelations. He who carefully
and conscientiously uses the means, may expect the accom-
plishment of the end.
I cannot close these observations with a more profitable
word, than what is contained in that truly apostolic and sub-
lime prayer for the second Sunday in Advent : and may he who
reads it weigh every word in the spirit of faith and devotion.
" Blessed God ! who hast caused all holy Scriptures to be
written for our learning ; grant that we may in such wise
hear them, read, mark, learn, and inwardly digest them, that
by patience and comfort of thy holy word, we may embrace
and ever hold fast the blessed hope of everlasting life, which
thou hast given us in our Saviour Jesus Christ !"
Now to him that loved us, and washed us from our sins in
his own blood, and hath made us kings and priests unto God
and his Father, to Him be glory and dominion for ever and
ever! Amen.
FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MENTIONED AT
ALL, OR BUT VERY TRANSIENTLY, BY THE OTHER EVANGELISTS.
The conception of Elisabeth, chap. i. 5 — 25.
The salutation of Mary, ibid 26—38.
Mary's visit to Elisabeth, ibid. 39 — 56.
The birth of John the Baptist, ibid. 57—79.
The decree of Cesar Augustus, chap. ii. 1 — 6.
Apparition of the angel to the shepherds, ibid. 8 — 20.
The circumcision of Christ, ibid. 21.
The presentation of Christ in the temple, ibid. 22 — 38.
Dispute with the doctors when twelve years of age, ibid.
40--52.
Chronological dates at the commencement of our Lord's
ministry, chap. iii. 1, 2.
Success of the preaching of John the Baptist, ibid. 10 — 15
Christ's preaching and miraculous escape at Nazareth,
chap. iv. 15 — 30.
Remarkable particulars in the call of Simon, Andrew,
James, and John, chap. v. 1 — 10.
The calamities that fell on certain Galileans, chap. xiii.
1—9.
Mission of the seventy disciples, chap. x. 1 — 16.
The return of the seventy disciples, with an account of
their success, ibid. 17—24.
Story of the good Samaritan, ibid. 25 — 37.
Cure of the woman who had been diseased eighteen years
chap. xiii. 10 — 20.
The question answered, Are there few that be saved ? ibid
22, 23.
Curing of the man with the dropsy, chap. xiv. 1—25.
London, Feb. 16, 1813.
Difficulties attending the profession of Christianity, to be
carefully preconsidered, ibid. 25 — 35.
Parable of the lost sheep, and the lost piece of money,
chap. xv. 1 — 10.
Parable of the prodigal son, ibid. 11 — 32.
Parable of the unjust steward, chap. xvi. 1 — 18.
Parable of the rich man and the beggar, ibid. 19 — 31.
Various instructions to his disciples, chap. xvii. 1 — 10.
The refusal of the Samaritans to receive him into their
city, chap. ix. 52 — 56. xvii. 11.
The cleansing of the ten lepers, chap. xvii. 12 — 19.
The Pharisees ask when the kingdom of God should come,
and our Lord's answer, ibid. 20 — 38.
The Pharisee and the publican, chap, xviii. 1 — 14.
Account of the domestic avocations of Martha and Mary,
chap. x. 38—42.
The account of Zaccheus, chap. xix. 2 — 10.
The parable of the nobleman that went to obtain a king-
dom, ibid. 1 1—28.
Pilate sends Jesus to Herod, chap, xxiii. 6 — 16.
Account of the women that deplored our Lord's sufferings,
ibid. 27—32.
Remarkable particulars concerning the two thieves that
were crucified with our Lord, ibid. 39 — 43.
Account of the two disciples going to Emmaus, chap,
xxiv. 13—35.
Remarkable circumstances concerning his appearance to
the eleven, after his resurrection, ibid. 37 — 49.
PREFACE TO THE GOSPEL
ACCORDING TO
JOHN.
WITH A SHORT ACCO UJVT OF HIS LIFE.
"H"
tJ OHN, the writer of this Gospel, was the son of a fisherman, named Zebedee, and his mother's
name was Salome. Compare Matt, xxvii. 56. with Mark xv. 40. and xvi. 1. His father Zebedee
was probably of Bethsaida, and with his sons James and John, followed his occupation on the sea of
Galilee. The call of these two brothers to the apostleship is related Matt. iv. 21, 22. Mark i. 1.
20. Luke v. 1 — 10. John is generally supposed to have been about 25 years of age, when he
began to follow our Lord.
Theophylact makes him one of the relatives of our Lord, and gives his genealogy thus ; " Jo-
seph, the husband of the blessed Mary, had seven children by a former wife ; four sons and three
daughters, Martha, (perhaps, says Dr. Lardner, it should be Mary) Esther, and Salome, whose
son John was; therefore Salome was reckoned our Lord's sister, and John was his nephew." If
this relationship did exist, it may have been, at least in part, the reason of several things men-
tioned in the Gospels ; as the petition of the two brothers, for the two chief places in the king-
dom of Christ; John's being the beloved disciple and friend of Jesus, and being admitted to
some freedoms denied to the rest; and possibly performing some offices about the person of his
Master; and finally, our Lord's committing to him the care of his mother, as long as she should
survive him. In a MS. of the Greek Testament, in the Imperial-Library of Vienna, numbered
34 in Lambecius's Catalogue, there is a marginal note which agrees pretty much with the
account given above by Theophylact: viz. "John the Evangelist was cousin to our Lord Jesus
Christ according to the flesh: for Joseph, the spouse of the God-bearing Virgin, had four sons by his
own wife, James, Simon, Jude, and Joses; and three daughters, Esther, and Thamar, and a third, who
with her mother was called Salome, who was given by Joseph in marriage to Zebedee : of her,
Zebedee begot James, and also John the Evangelist." The writer of the MS. professes to have
taken this account from the commentaries of St. Sophronius.
3 x
ii PREFACE TO ST. JOHN'S GOSPEL.
This Evangelist is supposed by some to have been the bridegroom at the marriage of Cana in Gali-
lee; see chap. ii. 1.
John was with our Lord in his transfiguration on the mount. Matt. xvii. 2. Mark ix. 2. Luke
ix. 28. during his agony in the garden, Matt. xxvi. 37. Mark xiv. 33. and when he was crucified,
John xix. 26.
He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, John xix.
34, 35.
He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ ;
and was present with the other disciples, when Jesus showed himself to them on the evening of the
same day on which he arose ; and likewise eight days after, chap. xx. 19 — 29.
In conjunction with Peter, he cured a man who had been lame from his mother's womb, for which
he was cast into prison, Acts iii. 1 — 10. He was afterward sent to Samaria, to confer the Holy
Ghost on those who had been converted there by Philip the Deacon, Acts viii. 5 — 25. St. Paul
mforms us, Galat. ii. that John was present at the council of Jerusalem, of which an account is given.
Acts xv.
It is evident that John was present at most of the things related by him in his Gospel ; and
that he was an eye and ear witness of our Lord's labours, journeyings, discourses, miracles, passion,
crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles
from mount Olivet to Jerusalem, and took part in all transactions previous to the day of
Pentecost: on which time, he with the rest, partook of the mighty outpouring of the Holy
Spirit, by which he was eminently qualified for the place he afterward held in the Christian
church.
Some of the ancients believed that he went into Parthia, and preached the Gospel there ; and his
first Epistle has been sometimes cited under the name of the Epistle to the Parthians.
Irenaeus, Eusebius, Origen, and others, assert that he was a long time in Asia, continuing there till
Trajan's time, who succeeded Nerva, A. D. 98. And Polycrates, Bishop of Ephesus, A. D. 196.
asserts that John was buried in that city. Jerom confirms this testimony, and says that John's death
happened in the 68th year after our Lord's passion.
Tertullian and others say, that Domitian having declared war against the church of Christ, in the
15th year of his reign, A. D. 95. John was banished from Ephesus, and carried to Rome, where he
was immersed in a cauldron of boiling oil, out of which however he escaped unhurt: and that after-
ward he was banished to the Isle of Patmos, in the iEgean Sea, where he wrote the Apocalypse.
Domitian having been slain in A. D. 96. his successor Nerva recalled all the exiles who had been ba-
nished by his predecessor : and John is supposed to have returned the next year to Ephesus, being then
about 90 years of age. He is thought to have been the only apostle who died a natural death, and to
have lived upwards of 100 years. Some say, having completed 100 years, he died the day following.
This Gospel is supposed by learned men to have been written about A. D. 68 or 70. by others A. D.
86, and by others A. D. 97, but the most probable opinion is, that it was written at Ephesus about
the year 86.
Jerom, in his comment on Galat. vi. says, that John continued preaching when he was so
enfeebled with old age, that he was obliged to be carried into the assembly ; and that not being
able to deliver any long discourse! his custom was to say in every meeting, My dear chtldren3
PREFACE TO ST. JOHN'S GOSPEL. iii
love one another ! The holy virgin lived under his care till the time of her death : which is
supposed to have taken place 15 years after the crucifixion.
John is usually painted holding a cup in his hand, with a serpent issuing from it : this took
its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John.
Though the story is not worth relating, curiosity will naturally wish to be gratified with it.
Some heretics had privately poisoned a cup of liquor with which they presented him : but after
he had prayed to God, and made the sign of the cross over it, the venom was expelled in the
form of a serpent.
Some of the first disciples of our Lord, misunderstanding the passage, John xxi. 22, 23. If i
will that he tarry till I come, ivhal is that to thee? believed that John should never die. Several
in the primitive church were of the same opinion: and to this day his death is doubted by
persons of the first repute for piety and morality. Where such doctors disagree, it would be
thought presumption in me to attempt to decide, otherwise I should not have hesitated to say,
that seventeen hundred years ago, he went the way of all flesh, and instead of a wandering lot
in a miserable perishing world, is now glorified in that heaven, of which his writings prove, he had
so large an anticipation both before and after the crucifixion of his Lord.
Eusebius (Hist. Eccles. lib. iii. cap. 24.) treats particularly of the order of the Gospels; and
especially of this Evangelist — his observations are of considerable importance, and deserve a
place here. Dr. Lardner has quoted him at large, Works, vol. iv. p. 224.
" Let us," says he, " observe the writings of this apostle which are not contradicted by any.
And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well
known to all the churches under heaven. And that it has been justly placed by the ancients
the fourth in order, and after the other three, may be made evident in this manner. Those
admirable and truly divine men, the apostles of Christ, eminently holy in their lives, and as to
their minds, adorned with every virtue, but rude in language, confiding in the divine and
miraculous power bestowed upon them by our Saviour, neither knew, nor attempted to deliver
the doctrine of their Master with the artifice and eloquence of words. But using only the
demonstration of the Divine Spirit, working with them, and the power of Christ performing by
them many miracles, they spread the knowledge of the kingdom of heaven all over the world.
Nor were they greatly concerned about the writing of books, being engaged in a more excellent
ministry, which was above all human power. Insomuch that Paul, the most able of all in the
furniture both of words and thoughts, has left nothing in writing, besides some very short (or
a very few) epistles; although he was acquainted with innumerable mysteries, having been
admitted to the sight and contemplation of things in the third heaven, and been caught up into
the divine paradise, and there allowed to hear unspeakable words. Nor were the rest of our
Saviour's followers unacquainted with these things, as the seventy disciples, and many other
besides the twelve apostles. Nevertheless of all the disciples of our Lord, Matthew and John
only have left us any memoirs ; who too, as we have been informed, were compelled to write
by a kind of necessity. For Matthew having first preached to the Hebrews, when he was about
to go to other people, delivered to them in their own language, the Gospel according to him, by
that writing supplying the want of his presence with those whom he was then leaving. And
when Mark and Luke had published the Gospels according to them, it is said, that John, who
3x2
lv PREFACE TO ST. JOHN'S GOSPEL.
all this while had preached by word of mouth, was at length induced to write for this reason.
The three first written Gospels being now delivered to all men, and to John himself, it is said,
that he approved them, and confirmed the truth of their narration by his own testimony : saying
there was only wanting a written account of the things done by Christ in the former part, and
the beginning of his preaching. And certainly that observation is very true. For it is easy to
perceive, that the other three Evangelists have recorded only the actions of our Saviour for one
year after the imprisonment of John, as they themselves declare, at the beginning of their history.
For after mentioning the forty days fast, and the succeeding temptation, Matthew shows the
time of the commencement of his account in these words, When he had heard that John was cast
into prison, he departed out of Judea into Galilee. In like manner, Mark JVow after that John.
says he, was cast into prison, Jesus came into Galilee. And Luke, before he begins the account
of the acts of Jesus, gives a like hint in this manner: that Herod added yet this, above all, that
he shut up John in prison. For these reasons, as is said, the apostle John was entreated to relate
in the Gospel according to him, the time omitted by the four Evangelists, and the things done
by our Saviour in that space, before the imprisonment of the Baptist. And they add farther, that
he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of
the acts of Jesus, he makes mention of the Baptist, as still baptizing in JEnon nigh unto Salem.
And it is thought that he expressly declares as much, when he says, For John was not yet cast
into prison. John therefore, in the Gospel according to him, relates the things done by Christ
while the Baptist was not yet cast into prison. But the other three Evangelists relate the things
that followed the Baptist's confinement. Whoever attends to these things, will not any longer
think the Evangelists disagree with each other, forasmuch as the Gospel according to John
contains the first actions of Christ, while the others give the history of the following time. And
for the same reason John has omitted the genealogy of our Saviour according to the flesh, it
having been recorded before by Matthew and Luke : but he begins with his divinity, which had
been reserved by the Holy Ghost for him, as the most excellent person." The whole of this
chapter, with the preceding and following, may be profitably consulted by the Reader. See
also Lardner, Works, vol. iv. 224. and vi. 156 — 222.
Besides the Gospel before us, John is generally reputed to have been the author of the three
Epistles which go under his name ; and of the Apocalypse. The former certainly breathe the
genuine spirit of this Apostle: and are invaluable monuments of his spiritual knowledge, and
deep piety, as well as of his divine inspiration: as the Gospel and Epistles prove him to have
been an Evangelist and Apostle ; his book of Revelations ranks him among the profoundest of
ihe Prophets.
Learned men are not wholly agreed about the language in which this Gospel was originally
written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and
that it was afterward translated, by rather an unskilful hand, into Greek. This opinion is not
supported by any strong arguments. That it was originally written in Greek, is the general and
most likely opinion.
What the design of St. John was in writing this Gospel, has divided and perplexed many
Critics and learned divines. Some suppose that it was to refute the errors taught by one
Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was
PREFACE TO ST. JOHN'S GOSPEL. v
(he real son of Joseph and Mary : that at his baptism, the Christ, what we term the divine nature,
descended into him, in the form of a dove, by whose influence he worked all his miracles; and thai,
when he was about to suffer, this Christ, or divine nature, departed from him, and left the man Jesus
to suffer death. See Irenceus advers. Hsereses.
Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class
of mongrels, who derived their existence from Simon Magus, and who formed their system out
of Heathenism, Judaism, and Christianity ; and whose peculiar, involved, and obscure opinions,
cannot be all introduced in this place. It is enough to know, that concerning the person of our
Lord, they held opinions similar to those of Cerinthus ; and that they arrogated to themselves
the highest degrees of knowledge and spirituality. They supposed that the Supreme Being had
all things and beings included in a certain seminal manner, in himself; and that out of Him
they were produced. From God or Bythos, the infinite Abyss, they derived a multitude of
subaltern governors, called JFons ; whom they divided into several classes, among which we
may distinguish the following nine. U&t^, Father; X^<?, Grace; Movoyiv^, First-begotten;
KK^not, Truth ; h.oyos, Word ; ^w?, Light ; Zw>j, Life ; Av&^attro?, JWan ; and EmKyiiriu, Church ; all
these merging in what they termed UA^u^a, Fulness, or complete round of being and blessings :
terms which are of frequent occurrence in John's Gospel, and which some think he has introdu-
ced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this
is not very likely, as the Gnostics themselves appealed to St. John's Gospel for a confirmation of their
peculiar opinions, because of his frequent use of the above terms. These sentiments therefore do
not appear to be tenable.
Professor Michaelis has espoused the opinion, that it was written against the Gnostics and Sabians;
and has advanced several arguments in its favour ; the chief of which are the following.
" The plan which St. John adopted to confute the tenets of the Gnostics and the Sabians, was
first to deliver a set of aphorisms, as counterpositions to these tenets; and then to relate such speeches
and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that
the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John's
Gospel; for in the first place it is evident that many of Christ's speeches, which occur in the following
part of the Gospel, were selected by the Evangelist with the view of proving the positions laid down
in these fourteen verses ; and secondly the positions themselves are not proofs, but merely declarations
made by the Evangelist. It is true, that for us Christians, who acknowledge the divine authority of
St. John, his bare word is sufficient ; but as the Apostle had to combat with adversaries, who made no
such acknowledgment, the only method of convincing them, was to support his assertion by the
authority of Christ himself.
" Some of the Gnostics placed the ' WORD' above all the other JKons, and next to the Supreme
Being : but Cerinthus placed the ' Only Begotten* first, and then the ' WORD.' Now St. John lays
down the following positions.
" 1. The Word and the Only Begotten are not different, but the same person, chap. i. 14.
* We beheld his glory, as of the only begotten of the Father.' This is a strong position against
the Gnostics, who usually ascribed all the divine qualities to the Only Begotten. The proofs of
this position are, the testimony of John the Baptist, chap. i. 18, 34. iii. 35, 36. the conversation
of Christ with Nicodemus, chap. iii. 16, 18. in which Christ calls himself the only begotten
vi PREFACE TO ST. JOHN'S GOSPEL.
Son, the speech delivered by Christ to the Jews, chap. v. 17, 47. and other passages, in which he calls
God his Father.
"2. The Word was never made, but existed from the beginning, chap. i. 1. The Gnostics
granted that the Word existed before the creation ; but they did not admit that the Word existed
from all eternity. The Supreme Being, according to their tenets, and according to Cerinthus,
the only begotten Son likewise, as- also the matter from which the world was formed, were prior
in existence to the Word. This notion is contradicted by St. John, who asserts that the Word
existed from ail eternity. As a proof of this position may be alleged perhaps what Christ says, chap,
viii. 58.
"3. The Word was in the beginning with God, chap. i. 1, 2. The Gnostics must have
maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought
it necessary to advance this position, since God is omnipresent, and therefore all things are
present with him.
'; 4. The Word was God, chap. i. I. The expression GOD must be here taken in its highest sense.
or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that
the Word was an JEon, and therefore a deity in the lower sense of the word. The proofs of this
position are contained in the 5th, 10th (ver. 30.) and 14th (ver. 7, 11.) chapters.
" 5. The Word was the Creator of all things, chap. i. 3, 10. This is one of St. John's principal
positions against the Gnostics, who asserted that the world was made by a malevolent being. The
assertion that the Word was the creator of the world, is equivalent to-the assertion that he was GOD,
in the highest possible sense. In whatever form or manner we may think of God, the notion of
Creator is inseparable from the notion of Supreme Being. We argue from the creation to the
Creator ; and this very argument is one proof of the existence of God.
" 6. In the Word was life, chap. i. 4. The Gnostics, who considered the different attributes or
operations of the Almighty not as so many separate energies, but as so many separate persons ; con-
sidered Life as a distinct JEon from the Word. Without this iEon, the world, they said, would be in
a state of torpor : and hence they called it not only Life, but the Mother of the living ; from this
JEon therefore, might be expected the resurrection of the dead and eternal life. The proofs of this
position are in chap. iii. 15, 21. the whole of the sixth, and the greatest part of the eighth chapter, as
also chap. xiv. 6, 9, 19. But no part of St. John's Gospel is a more complete proof of this position,
than his full and circumstantial account of the resurrection of Lazarus, which the other Evangelists
had omitted." — See more in Michaelis's Introduction to the New Testament. And for a general
account of the Logos, see chap. i. at the end.
Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's
Gospel may be successfully quoted against them, yet I must own I think the Evangelist had a more
general end in view than the confutation of their heresies. It is more likely that he wrote for the
express purpose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom ;
and to prove that Jesus, who had lately appeared among them, was this Christ. His own words
sufficiently inform us of his motive, object, and design in writing this Gospel, These things are written
that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life
through his name, chap. xx. 31. This is a design as noble as it is simple; and every way highly
becoming the wisdom and goodness of God.
THE GOSPEL
ACCORDING TO
S T. J O H N
Ussherian years of the World, 3999 — 4033. Alexandrian years of the World, 5497 — 5531. Antiochian years of the World,
5487—5521. Constantinopolitan .Era of the World, 5503—5537. Rabbinical years of the World, 3754—3788. Years
of the Julian Period, 4708— 4742. .Era of the Seleucidae, 307— 341. From B. C. 5, to A. D. 29. From An. Olymp.
CXCIII. 3. to CCII. 1. Years of the building of Rome, 748—782. Years of the Julian .Era, 41—75. Years of the
Cesarean .Era of Antioch, 44 — 78. Years of the Spanish -Era, 34 — 68. Years of the Paschal Cycle or Dionysian
Period, 529 — 31. Years of the Christian Lunar Cycle, or Golden Number, 15—11. Years of the Rabbinical Lunar
Cycle, 12 — 8. Years of the Solar Cycle, 4 — 10. From the 25th year of the reign of the Emperor Augustus to the 18th
of that of Tiberius.
N. B. As it was impossible to ascertain the precise dates of several transactions recorded in this Gospel, I have constructed
the above Chronology in all the .Eras which it includes, so as to comprehend the whole of our Lord's life on earth,
from his conception to his ascension, which is generally allowed to comprize the space of 34 years. Therefore, 34 added
lo the first date in any of the above .Eras, gives the second <late ; e. g. Ussherian year of the world, 3999+34=4033,
and so of the rest.
CHAPTER I.
The eternity of the Divine Logos or Word of God, the dispenser of light and life, 1 — 5. The mission of John the
Baptist, 6 — 13. The incarnation of the Logos or Word of God, 14. John's testimony concerning the Logos, 15 — ■
18. The priests and Levites question him concerning his mission and his baptism, 19 — 22. His answer, 23 — 28. His
farther testimony on seeing Christ, 19 — 34. He points him out to two of his disciples, who thereupon follow Jesus,
35 — 37. Christ' 's address to them, 38, 39. Andrew invites his brother, Simon Peter; Christ's address to him, 40 —
42. Christ calls Philip, and Philip invites Nathanael, 43 — 46. Christ's character of Nathanael, 47. A remarkable
conversation between him and this disciple, 48 — 51.
Ante
Orbem
conditum.
I
N the beginning
and the Word was "with God,
the Word was God.
was the Word,
and
* Prov. 8. 22, 23, &c. Col. 1. 17. 1 John I. 1. Rev. 1. 2. & 19. 13. b Prov.
8. 30. Ch. 17. 5. 1 John 1. 2.
NOTES ON CHAP. I.
John's introduction is from ver. 1. to ver. 18. inclusive.
Some harmonists suppose it to end with ver. 14, but from the
connexion of the whole, ver. 18. appears to be its natural
close, as it contains a reason why the Logos or Word was
2 dThe same was in the beginning
with God.
3 e All things were made bj him ;
Ante
Orbem
conditum
c Phil. 2. 6. 1 John 5. 7. d Gen. 1. I. *Ps. 33. 6. Col. 1. 16. Ver. 10.
Eph. 3. 9. Hebr. 1. 2. Rev. 4. 11.
made flesh. Verse 15. refers to ver. 6, 7, and 8. and in these
passages John's testimony is anticipated in order of time, and
is very fitly mentioned to illustrate Christ's pre-eminence
Verses 16 and 17, have a plain reference to ver. 14. See
Bp. Newcome,
Ghrist the creator and giver
ST. JOHN.
and without him was not any thing
A. M. 1.
in eunte.
b. c; 4004. ma(Je that was made.
Ante liiluv
1656
4 a In him was life ; and b the life was
the light of men.
. Ch. 5. 26. 1 John 5. 11. b Ch. 8. 12. & 9. 5. & 12. 35, 46.
Verse 1. In the beginning'] That is, before any thing was
formed — ere God began the great work of creation. This is
the meaning of the word in Gen. i. 1. to which the Evan-
gelist evidently alludes. This phrase fully proves, in the
mouth of an inspired writer, that Jesus Christ was no part of
the creation, as he existed when no part of that existed; and
that consequently he is no creature, as all created nature was
formed by him : for without him was nothing made that is
made, ver. 3. Now, as what was before creation must be
eternal; and as what gave being to all things, could not have
borrowed or derived its being from any thing; therefore Jesus,
who was before all things, and who made all things, must
necessarily be the eternal God.
Was the Word] Or, existed the Logos. This term should
be left untranslated, for the very same reason why the names
Jesus and Christ, are left untranslated. The first I consider
as proper an appellative of the Saviour of the world, as I do
either of the two last. And as it would be highly improper
to say, the Deliverer, the Anointed, instead of Jesus Christ, so
I deem it improper to say, the Word, instead of the Logos.
But as every appellative of the Saviour of the world, was de-
scriptive of some excellence in his person, nature, or work; so
the epithet Aoyoi Logos, which signifies a word spoken, speech,
eloquence, doctrine, reason, or the faculty of reasoning, is very
properly applied to him, who is the true light which lighteth
tvery man who cometh into the world, ver. 9. who is the foun-
tain of all wisdom ; who giveth being, life, light, knowledge,
and reason, to all men : who is the grand Source of revelation,
who has declared God unto mankind : who spake by the pro-
phets, for, the testimony of Jesus is the Spirit of prophecy.
Rev. xix. 10. who has illustrated life and immortality by his
Gospel, 2 Tim. i. 10. and who has fully made manifest the
deep mysteries which lay hidden in the bosom of the invisible
God from all eternity, John i. 18.
The apostle does not borrow this mode of speech from the
writings of Plato, as some have imagined ; he took it from
the Scriptures of the Old Testament, and from the subsequent
style of the ancient Jews. It is true the Platonists make men-
tion of the Logos in this way : — xseS-' 2v, an cvrct, to. yivopaa.
tytvere — by whom, eternally existing, all things were made. But
as Plato, Pythagoras, Zeno, and others, travelled among the
Jews, and conversed with them, it is reasonable to suppose,
that they borrowed this, with many others of their most im-
portant notions and doctrines, from them.
And the Word was God] Or. God was the Logos : — there-
5 And c
of light and Kfe.
the light shineth in dark-
A. M. 3999.
ness; and the darkness comprehended kB-2-'5-
t An. Olyrap.
it not. cxcm. 4.
6 IT d There was a man sent
Ch. 3. 19. d Mai. 3.1. Matt. 3. 1. Luke 3. 2. Ver. 33,
fore, no subordinate being ; no second to the Most High, but
the Supreme Eternal Jehovah.
Verse 3. All things were made by him] That is, by this
Logos. In Gen. i. 1. God is said to have created all things:
in this verse, Christ is said to have created all things : the
same unerring Spirit spoke in Moses and in the evangelist:
therefore Christ and the Father are One. To say that Christ
made all things by a delegated power from God, is absurd j
because the thing is impossible. Creation means causing that
to exist, that had no previous being : this is evidently a work
which can be effected only by Omnipotence. Now God can-
not delegate his omnipotence to another: were this possible,
he to whom this omnipotence was delegated, would, in conse-
quence, become God ; and he from whom it was delegated,
would cease to be such : for it is impossible that there should
be two omnipotent beings. '
On these important passages, I find that majiy eminently
learned men differ from me : it seems they cannot be of my
opinion, and I feel I cannot be of theirs. May He who is the
Light and the Truth, guide them and me into all truth-!
Verse 4. In him was life] Many MSS., Versions* and Fa-
thers, connect this with the preceding verse thus : All things
were made by him, and without him was nothing made. What
was made had life in it ; but this life was the light of men.
That is, though every thing he made had a principle of life
in it, whether vegetable, animal, or intellectual ; yet this, that
life or animal principle in the human being, was not the light
of men ; not that light which could guide them to heaven, for
the world by wisdom knew not God, 1 Cor. i. 21. Therefore,
the expression, in him was life, is not to be understood of life
natural, but of that life eternal, which he revealed to the
world, 2 Tim. i. 10. to which he taught the way, chap. xiv.
6. which he promised to believers, chap. x. 28. which he
purchased for them, chap. vi. 51, 53, 54. which he is ap-
pointed to give them, chap. xvii. 2. and to which he will
raise them up, ver. 29. because he hath the life in himself,
ver. 26. All this may be proved, 1. From the like expres-
sions ; 1 John v. 1 1. This is the promise that God hath given
unto us eternal life; and this life is in his Son: whence he is
styled the true God, and eternal life, ver. 20. the resurrection
and the life, chap. xi. 25. the way, the truth, and the life,
chap. xiv. 6. 2. From these words, ver. 7. John came to bear
witness of this light that all might believe through him, viz. to
eternal life, 1 Tim. i. 16. for so John witnesseth, chap. iii.
15, 36. And hence it follows, that this life must be the light
The mission of John CHAP. I.
from God, whose name was John.
7 a The same came for a witness,
to bear witness of the Light, that all
lo be witness to Christ.
A. M. 3999.
B. C. 5.
An. Olymp.
CXCIII. 4.
men through him might believe.
8 He was not that Light, but was sent to bear
witness of that Light.
» Acts 19. 4. b Ver. 4. Isai. 49. 6. 1 John 2. 8.
of men, by giving them the knowledge of this life, and of the
way leading to it. See Whitby on the place. Is there any
reference here to Gen. iii. 20. And Adam called his wife's
name Eve, mn chava, Z»j>, life, because she was the mother
of all living? And was not Jesus that seed of the woman,
that was to bruise the head of the serpent, and to give life to
the world ?
Verse 5. And the light shineth in darkness] By darkness
here may be understood, 1. The heathen world, Eph. v. 8.
2. The Jewish people. 3. The fallen spirit of man.
Comprehended it not.] Avrt ov x.«Tt\xfitv, prevented it not —
hindered it not, says Mr. Wakefield, who adds the following
judicious note: " Even in the midst of that darkness of igno-
rance and idolatry which overspread the world, this light of
divine wisdom was not totally eclipsed : the Jewish nation
was a lamp perpetually shining to the surrounding nations,
and many bright luminaries among the heathen were never
wanting in just and worthy notions of the attributes and pro-
vidence of God's wisdom ; which enabled them to shine in
some degree, though but as lights in a dark place, 2 Pet. i. 19.
Compare Acts xiv. 17. xvii. 28, 29."
Verse 6. Whose name was John.] This was John the Bap-
tist : see his name and the nature of his office explained, Mark
i. 4. and Matt. iii. 1—3.
Verse 7. That all men through him might believe.] He tes-
tified that Jesus was the true Light — the true teacher of the
way to the kingdom of glory ; and the Lamb or sacrifice of
God, which was to bear away the sin of the world, ver. 29. and
invited men to believe in him for the remission of their sins,
that they might receive the baptism of the Holy Ghost, ver.
32 — 34. This was bearing the most direct witness to the
light, which was now shining in the dark wilderness of Ju-
dea ; and from thence, shortly to be diffused over the whole
world.
Verse 9. Which lighteth every man] As Christ is the Spring
and Fountain of all wisdom, so all the wisdom that is in man
comes from him : the human intellect is a ray from his bright-
ness ; and reason itself springs from this Logos, the eternal
reason. Some of the most eminent Rabbins understand Isai.
Ix. 1. Rise and shine, for thy light is come, of the Messiah,
who was to illuminate Israel, and who, they believe, was re-
ferred to in that word, Gen. i. 3. And God said, Let there be
A. M. 3999. (c
A. M. 4933.
B. C. 5. to
A. D. 29.
9 b That was the true Light, which
lighteth every man that cometh into
the world.
10 He was in the world, and c the world
was made by him, and the world knew him
not.
c Ver. 3. Hebr. 1. 2. & 11. 3.
light ; and there was light. Let a Messiah be provided : and
a Messiah was accordingly provided. See Schoetgen.
That cometh into the world.] Or, coming into the world —
eSXa/*6V*v *'s r<"' x«r(Mt : a common phrase among the Rabbins,
to express every human being. As the human creature sees
the light of the world as soon as it is born, from which it had
been excluded while in the womb of its parent: in like man-
ner, this heavenly light shines into the soul of every man, to
convince of sin, righteousness, and judgment: and it is through
this light, which no man brings into the world with him, but
which Christ mercifully gives to him on his coming into it, that
what is termed conscience among men, is produced. No man
could discern good from evil, were it not for this light thus
supernaturally and graciously restored. There was much
light in the Law, but this shone only upon the Jews : but
the superior light of the Gospel is to be diffused over the face
of the whole earth.
The following not only proves what is asserted in this verse,
but is also an excellent illustration of it.
The Gavatri, or holiest verse of the Vedas, i. e. the an-
cient Hindoo Scriptures.
"Let us adore the supremacy of that divine Sun, the God-
head who illuminates all, who recreates all; from whom all
proceed ; to whom all must return ; whom we invoke to di-
rect our understandings aright, in our progress towards his
holy seat."
The ancient comment.
". What the sun and light are to this visible world, that are
the supreme good and truth to the intellectual and invisible
universe ; and, as our corporeal eyes have a distinct percep-
tion of objects enlightened by the sun, thus our souls acquire
certain knowledge by meditating on the light of truth, which
emanates from the Being of beings ; that is the light by
which alone our minds can be directed in the path to blessed-
ness." Sir Wm. Jones's Works, vol. vi. p. 417.
Sir William observes, that the original word Bhargas, which
he translates Godhead, consists of three consonants, and is
derived from bha, to shine : ram, to delight ; and gam, to
move : — the Being, who is the fountain of light, the source
of happiness, and the all-pervading energy.
Verse 10. He was in the world] From its very commence-
ment— he governed the universe— regulated his church — spake
3 Y
Chris? s incarnation and ST. JOHN.
11 a He came unto his own, and his
A.M. 4030. to
A. M. 4033.
A; DA2Lto own received him not
A. D. 29. „
12 But h
as many as received him,
to them gave he c power to become the sons of
God, even to them that believe on his name ;
a Luke 19. 14. Acts 3. 26. & 13. 46. b Isai. 56. 5. Rom. 8. 15. Gal.
3.26. 2 Pet. 1. 4. 1 John 3. 1. c Or, the right, ox, privilege. <*Ch.
3. 5. James 1. 18. 1 Pet. 1. 23.
by his prophets — and often, as the angel or messenger of Je-
hovah, appeared to them and to the patriarchs.
The world knew him not.'] Avrov ovk eyva — did not acknow-
ledge him: for the Jewish rulers knew well enough that he
was a teacher come from God : but they did not choose to ac-
knowledge him as such. Men love the world, and this love
hinders them from knowing him who made it, though he
made it only to make himself known. Christ, by whom all
things were made, ver. 3. and by whom all things are con-
tinually supported, Col. i. 16, 17. Heb. i. 3. has way every
where, is continually manifesting himself by his providence
and by his grace, and yet the foolish heart of man regardeth
it not! See the" reason, chap. iii. 19.
Verse 11. He came unto his own] Txifox — to those of his
own family, city, country; — and his own people, et iPtoi — his
own citizens, brethren, subjects.
The Septuagint, Josephus, and Arrian, use these words, ret
iat* and »i ihei, in the different senses given them above.
Received him not.] Would not acknowledge him as the
Messiah, nor believe in him for salvation.
How very similar to this are the words of Creeshna, (an in-
carnation of the Supreme Being, according to the theology
of the ancient Hindoos.) Addressing one of his disciples, he
says : " The foolish, being unacquainted with my supreme
and divine nature, as Lord of all things, despise me in this
human form; trusting to the evil, diabolic, and deceitful prin-
ciple within them. They are of vain hope, of vain endea-
vours, of vain wisdom, and void of reason ; whilst men of
great minds, trusting to their divine natures, discover that /
am before all things, and incorruptible, and serve me with
their hearts undiverted by other beings." See Bhagvat
Geeta, p. 79.
To receive Christ, is to acknowledge him as the promised
Messiah; to believe in him as the victim that bears away the
sin of the world ; to obey his Gospel, and to become a par-
taker of his holiness : without which, no man, on the Gospel
plan, can ever see God.
Verse 12. Gave he power] E%ov<?ia,v, privilege, honour, dig-
nity, or right. He who is made a child of God, enjoys the
greatest privilege which the Divine Being can confer on this
side eternity. Those who accept Jesus Christ, as he is offer-
ed to them in the Gospel, have, through his blood, a right to
?his sonship ; for by that sacrifice, this blessing was purchased :
reception in the world.
13 d Which were born, not of blood,
nor of the will of the flesh, nor of the
will of man, but of God.
14 IF eAnd the Word fwas made
E flesh, and dwelt among us, (and h we
A. M. 3999. to
A. M. 4033.
B. C. 5. to
A. D. 29.
eMatt. 1. 16, 20. Luke 1. 31, 35. & 2. 7. 1 Tim. 3. 16. f Rom. 1. %
Gal. 4. 4. sHeb. 2. 11, 14, 16, 17. h Isai. 40. 5. Matt. 17. 2. Ch. 2.
11. & II. 40. 2 Pet. 1. 17.
and the fullest promises of God confirm it to all who believe.
And those who are engrafted in the heavenly family, have the
highest honour and dignity, to which it is possible for a hu-
man soul to arrive. What an astonishing thought is this! the
sinner who was an heir to all God's curses, has, through the
sacrifice of Jesus, a claim on the mercy of the Most High,
and a right to be saved ! Even justice itself, on the ground
of its own holy and eternal nature, gives salvation to the
vilest who take refuge in this atonement; for justice has no-
thing to grant, or heaven to give, which the blood of the Son
of God has not merited.
Verse 13. Which were born, not of blood] Who were re-
generated, ovk i\ xt^ttTm, not of bloods — the union of father
and mother, or of a distinguished or illustrious ancestry ; for
the Hebrew language makes use of the plural, to point out
the dignity or excellence of. a thing : and probably by this
the Evangelist intended to show his countrymen, that having
Abraham and Sarah for their parents would not entitle them
to the blessings of the New Covenant ; as no man could lay
claim to them, but in consequence of being born of God :
therefore, neither the will of the flesh — any thing that the cor-
rupt heart of man could propose or determine in its own be-
half; nor the will of man — any thing that another may be dis-
posed to do in our behalf, can avail here : this new birth
must come through the will of God — through his own unli-
mited power and boundless mercy, prescribing salvation by
Christ Jesus alone. It has been already observed, that the
Jews required circumcision, baptism, and sacrifice, in order
to make a proselyte. They allow that the Israelites had in
Egypt cast off circumcision, and were consequently out of the
covenant : but at length they were circumcised, and they
mingled the blood of circumcision with the blood of the paschal
lamb, and from this union of bloods, they were again made the
children of God. See Lightfoot. This was the only way by which
the Jews could be made the sons of God ; but the evangelist
shows them, that under the Gospel dispensation, no person could
become a child of God but by being spiritually regenerated.
Verse 14. And the Word was made flesh] That very per-
son who was in the beginning— who was with God — and who
was God, ver. 1. in the fulness of time became flesh — became
incarnated by the power of the Holy Ghost, in the womb of
the Virgin. Allowing this apostle to have written by divine
inspiration, is not this verse, taken in connexion with ver. h
Christ's glory, and John
beheld his glory, the glory as of the
only-begotten of the Father,) a full of
grace and truth.
A. M. 4032,
A. D. 28.
An. Olymp,
CCI. 4.
CHAP. I.
15 H bJohn bare witness
and cried, saying, This was
whom I spake, c He that cometh after
a Col. 1. 19. & 2. 3, 9. b Ver. 32. Ch. 3. 32. & 5. 33.
an absolute and incontestable proof of the proper and eternal
Godhead of Christ Jesus.
And dwelt among us] K<*» eovojvwo-ev e\> fipiv, and tabernacled
among us. The human nature which he took of the Virgin,
being as the shrine, house, or temple, in which his immaculate
Deity condescended to dwell. The word is probably an allu-
sion to the Divine Shechinah in the Jewish temple : and as
God has represented the whole Gospel dispensation by the
types and ceremonies of the Old Covenant ; so the Shechinah
in the tabernacle and temple, pointed out this manifestation
of God in the flesh. The word is thus used by the Jewish
writers : it signifies with them a manifestation of the Divine
Shechinah.
The original word s-xsjvsw, from o-ictct, a shadow, signifies,
1. To build a booth, tent, or temporary hut, for present shel-
ter or convenience ; and does not properly signify a lasting
habitation or dwelling-place ; and therefore fitly applied to the
human nature of Christ, which, like the tabernacle of old,
was to be here, only for a temporary residence for the eternal
Divinity. 2. It signifies to erect such a building as was used
on festival occasions, when a man invited and enjoyed the
company of his friends. To this meaning of the word, which
is a common one in the best Greek writers, the evangelist
might allude, to point out Christ's associating his disciples
with himself; living, conversing, eating, and drinking with
them : so that while they had the fullest proof of his divinity,
by the miracles which he wrought ; they had the clearest evi-
dence of his humanity, by his tabernacling among, eating,
drinking, and conversing with them. Concerning the various
acceptations of the verb o-xtjvoa, see Raphelius on this verse.
The doctrine of vicarious sacrifice and the incarnation of
the Deity, have prevailed among the most ancient nations in
the world : and even among those which were not favoured
with the letter of divine revelation. The Hindoos believe
that their God has already become incarnate, not less than
nine times, to save the wretched race of man.
On this subject, Creeshna, an incarnation of the Supreme
God, according to the Hindoo Theology, is represented in
the Bhagvat Geeta, as thus addressing one of his disciples :
" Although I am not in my nature subject to birth or decay,
and am the Lord of all created beings ; yet having command
over my own nature, I am made evident by my own power :
and as often as there is a decline of virtue, and an insurrec-
tion of vice and injustice in the world, I make myself evi-
dent ; and thus I appear from age to age, for the preservation
of the just, the destruction of the wicked, and the establish-
ment of virtue." Geeta, p. 51, 52.
the Baptises testimony.
of him A.M. 4030.
oi mm, A D 26
he of Anc{j,y2,p"
c Matt. 3. 11. Mark 1. 7. Luke 3. 16. Ver. 27, 30. Ch. 3. 31.
The following piece, already mentioned Luke i. 68. trans-
lated from the Sanscreet, found on a stone, in a cave near the
ancient city of Gya iu the East Indies, is the most astonish-
ing and important of any thing found, out of the compass of
the Sacred Writings, and a proper illustration of this text.
" The Deity, who is the Lord, the possessor of all, ap-
peared in this ocean of natural beings, at the beginning of
the Kalee Yoog, (the age of contention and baseness.) He
who is omnipresent, and everlastingly to be contemplated, the
Supreme Being, the Eternal One, the Divinity worthy to be
adored — appeared here, with a portion of his divine nature.
Reverence be unto thee in the form of (u) Bood-dha! Reve-
rence be unto the Lord of the earth ! Reverence be unto
thee, an INCARNATION of the Deity, and the Eternal
One ! Reverence be unto thee, O GOD ! in the form of the
God of Mercy ! the dispeller of pain and trouble, the Lord
of all things, the Deity who overcometh the sins of the Ka,-
lee Yoog, the guardian of the universe, the emblem of mercy
towards those who serve thee! (b) OyM! the possessor of
all things, in VITAL FORM ! Thou art (c) Brahma, (d)
Veeshnoo, and (e) Mahesa ! Thou art Lord of the universe !
Thou art under the form of all things, moveable and im-
moveable, the possessor of the whole ! And thus I adore
thee! Reverence be unto the BESTOWER of SALVA-
TION, and the ruler of the faculties ! Reverence be unto
thee, the DESTROYER of the EVIL SPIRIT ! O Damor-
dara, (/) show me favour ! I adore thee who art celebrated
by a thousand names, and under various forms, in the shape
of Bood-dha, the God of Mercy ! Be propitious, O most
High God !" Asiatic Researches, vol. i. p. 284, 285.
We beheld his glory] This refers to the transfiguration, at
which John was present, in company with Peter and James.
The glory ds of the ofily-begotten] That is, such a glory as
became, or was proper to the Son of God ; for thus the par-
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'JW. A mystic emblem of the Deity, forbidden to be pronounced
but in silence. It is a syllable formed of the Sanscreet letters a, 6 6,
which in composition coalesce, and make 6, and the nasal consonant m.
The first letter stands for the Creator, the second for the Preserver, and
the third for the Destroyer. It is the same among the Hindoos, as J115V
Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality.
(d) Veeshnoo, he who filleth all space, the Deity in his preserving
quality.
(«) Mahesa, the Deity in his destroying quality.
This is properly the Hindoo Trinity : for these three names belong to
the same God. See the notes to the Bhagval Geeta.
(/") Damordara, or Darmadeve, the Indian God of Virtue,
3 y2
The Law given by Moses-
ST. JOHN.
grace and truth by Christ.
a. m. 4030. me is preferred before me : a for he
A. X). 26. *
An- oiymp. was before me.
'■— 16 And of his b fulness have all we
received, and grace for grace.
* Ch. 8. 58. Col. 1. 17. b Ch. 3. 34. Ephes. 1. 6, 7, 8. Col. 1. 19. & 2.
3, 10. c Exod. 20. 1, &c. Deut. 4. 44. & 5. 1. & 33. 4. * Rom. 3. 24. &
5. 21. & 6. 14.
Side as should be here understood. There is also here an
allusion to the manifestations of God above the ark in the taber-
nacle : see Exod. xxv. 22. Numb. vii. 89. and this connects
itself with the first clause, he tabernacled, or fixed his tent,
among us. While God dwelt in the tabernacle among the
Jews, the priests saw his glory ; and while Jesus dwelt among
men, his glory was manifested in his gracious words and
miraculous acts.
The only-begotten of the Father] That is, the only person
born of a woman, whose human nature never came by the
ordinary way of generation ; it being a mere creation in the
womb of the Virgin, by the energy of the Holy Ghost.
Full of grace and truth.] Full of favour, kindness, and
mercy to men ; teaching the way to the kingdom of God, with
all the simplicity, plainness, dignity, and energy of truth.
Verse 15. Of him] The glorious personage before mention-
ed : John the Baptist, whose history was well known to the
persons to whom this Gospel came in the beginning, bare
witness ; and he cried, being deeply convinced of the import-
ance and truth of the subject, he delivered his testimony with
the utmost zeal and earnestness, saying, This is he of whom I
spake, He that cometh after me — for I am no other than the
voice of the crier in the wilderness, Isai. xl. 3. the forerunner
of the Messiah.
Was before me.] Speaking by the prophets, and warning
your fathers to repent and return to God, as I now warn you :
for he was before me— he was from eternity, and from him i
have derived both my being and my ministry.
Verse 16. This verse should be put in place of the fifteenth,
and the fifteenth inserted between the 18th and 19th, which
appears to be its proper place : thus John's testimony is pro-
perly connected.
And of his fulness] Of the plenitude of his grace and
mercy, by which he made an atonement for sin; and of the
plenitude of his wisdom and truth, by which the mysteries of
heaven have been revealed, and the science of eternal truth
taught, we have all received. All we apostles have received
grace or mercy to pardon our sins, and truth to enable us so
to write and speak concerning these things, that those who
attend to our testimony shall be unerringly directed in the way
of salvation ; and with us continue to receive grace upon
grace, one blessing after another, till they are filled with all
the fulness of God. I believe the above to be the meaning of
the evangelist, and think it improper to distract the mind of
17 For c the law was given by Mo- VVS*'
ses, but d grace and e truth came bv An. oiymp.
7 ° J cci. 2.
Jesus Christ.
1 8 f No man hath seen God at any time ; g the
e Ch. 8. 32. & 14. 6. f Exod. 33. 20. Deut. 4. 12. Matt. 11. 27. Luke
10. 22. Ch. 6. 46. 1 Tim. 1. 17. & 6. 16. 1 John 4. 12, 20. % Ver. 14.
Ch. 3. 16, 18. 1 John 4. 9.
the Reader with the various translations and definitions, which
have been given of the phrase, grace for grace. It is only
necessary to add, that John seems here to refer to the Gospel
as succeeding the Law ; the Law was certainly a dispensation
both of grace and truth; for it pointed out the gracious de-
sign of God to save men by Christ Jesus ; and it was at least
a most expressive and well-defined shadow of good things to
come : but the Gospel which had now taken place, introduced
that plenitude of grace and truth to the whole world, which
the Law had only shadowed forth to the Jewish people, and
which they imagined should have been restrained to them-
selves alone. In the most gracious economy of God, one
dispensation of mercy and truth is designed to make way for,
and to be followed by another and a greater : thus the Law
succeeded the patriarchal dispensation, and the Gospel the
Law : more and more of the plenitude of the grace of the
Gospel becomes daily manifest to the genuine followers of
Christ : and to those who are faithful unto death, a heaven
full of eternal glory will soon succeed to the grace of the
Gospel. To illustrate this point more fully, the following pas-
sage in Philo the Jew has been adduced : " God is always
sparing of his first blessings or graces, (cruras x01?'7^) and
afterward gives other graces upon them, («vr' eicetvw) and a
third sort upon the second, and always new ones upon old
ones, sometimes of a different kind, and at other times of the
same sort." Vol. i. p. 254. ed. Mang. In the above passage
the preposition 0.111, for, is used thrice in the sense of nri,
upon. To confirm the above interpretation, Bp. Pearce pro-
duces the following quotations : Ecclus- xxvi. 15. Xxpis est*
X«-e'Tt yvr/) ctiir%vvT>iptsc — A modest woman is a grace upon a
grace, i. e. a double grace or blessing. Euripides uses the
very same phrase with John, where he makes Theoclymenas
say to Helena, Xagis cmti #«f 't«s i^^Tl>, May grace upon grace
come to you! Helen, v. 1250. ed. Barn.
Verse 17. The law was given by Moses] Moses received
the Law from God, and through him it was given to the Jews,
Acts vii. 38.
But grace and truth] Which he had already mentioned, and
which were to be the subject of the book which he was now
writing, came to all mankind through Jesus Christ, who is the
mediator of the New Covenant, as Moses was of the Old :
Heb. viii. 6. ix. 15. Gal. iii. 19. See a fine discourse on this
text by Mr Claude, " Essay on the composition of a Sermon,'"
vol. i. p. 119, &c. edit. Lond. 1788.
John's testimony to
only-begotten Son, which is in the
bosom of the Father, he hath de-
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CCI. 2.
CHAP. I. the priests and Levitts.
20 And bhe confessed, and denied
clared him.
19 5 And this is a the record of John, when the
Jews sent priests and Levites from Jerusalem to
ask him, Who art thou ?
a Ch. 5. 33. b Luke 3. 15. Ch. 3 28. Acts. 13. 25.
The Law of Moses, however excellent in itself, was little
in comparison of the Gospel : as it proceeded from the jus-
tice and holiness of God, and was intended to convict men of
sin, that the way of the Gospel might be the better prepared,
it was a law of rigour, condemnation, and death ; Rom. iv. 15.
2 Cor. iii. 7, 8. It was a law of shadows, types, and figures :
Heb. x. 1. and incapable of expiating sin by its sacrifices:
Rom. viii. 3. Heb. vii. 18, 19. x. 1, 11. But Christ has brought
that grace which is opposed to condemnation : Rom. v. 15, 20,
21. viii. 1. Gal. iii. 10. and he is himself the spirit and sub-
stance of all those shadows: Col. ii. 19. Heb. x. 1.
Jesus Christ] Jesus the Christ, the Messiah, or anointed
Prophet, Priest, and King, sent from heaven. To what has
already been said on the important name Jesus, (see Matt. i.
21. and the places there referred to) I shall add the follow-
ing explanation, chiefly taken from Professor Schultens, who
has given a better view of the ideal meaning of the root yilP
yashd, than any other divine or critic.
He observes, that this root in its true force, meaning, and
majesty, both in Hebrew and Arabic, includes the ideas of
amplitude, expansion, and space, and should be translated, he
was spacious — open — ample : and particularly, he possessed a
spacious or extensive degree or rank. And is applied, 1. To
a person possessing abundance of riches. 2. To one possess-
ing abundant power. 3. To one possessing abundant or exten-
sive knowledge. 4. To one possessing nhu»J<»nce of happiness,
beatitude, and glory. Hence we may learn the true meaning
of Zech. ix. 9. Rejoice greatly, O daughter of Zion — behold,
thy king cometh unto thee, he is just, and having salvation :
ytsnn — he is possessed of all power to enrich, strengthen, teach,
enlarge, and raise to glory and happiness, them who trust in
him. Man by nature is in want and poverty : in abjectness
and weakness : in darkness and ignorance : in straits and cap-
tivity: in wretchedness and infamy. His Redeemer is called
run?' JESUS — he who looses, enlarges, and endows with sal-
vation. 1. He enriches man's poverty : 2. strengthens his weak-
ness : 3. teaches his ignorance : 4. brings him out of straits
and difficulties : and 5. raises him to happiness, beatitude, and
glory. And the aggregate of these is salvation. Hence
that saying, His name shall be called. Jesus : for he shall save
his people from their sins. See Schulten's Origines Hebraeas,
p. 15.
Verse 18. No man hath seen God at any time] Moses and
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not; but confessed, I am not the
Christ.
21 And they asked him, What then ? Art thou
c Elias ? And he saith, 1 am not. Art thou ll that
e prophet ? And he answered, No.
c Mai. 4. 5. Matt. 17. 10. i Deut. 18. 15, 18. • Or, a prophet.
others heard his voice, and saw the cloud and the fire, which
were the symbols of his presence : but such a manifestation of
God as had now taken place in the person of Jesus Christ,
had never before been exhibited to the world. It is likely
that the word seen here, is put for known, as in chap. iii. 32.
1 John iii. 2, 6. and 3d Epist. ver. 11. and this sense the latter
clause of the verse seems to require : — No man, how highly
soever favoured, hath fully known God, at any time, in any
nation or age ; the pnly-begotten Son, (see on ver. 14.) who is
in the bosom of the Father, who was intimately acquainted
with all the counsels of the Most High, He hath declared him,
t%>iyv<rctTa, hath announced the divine oracles unto men ; for
in this sense the word is used by the best Greek writers. See
Kypke in loco.
Lying in the bosom, is spoken of in reference to the Asiatic
custom of reclining while at meals ; the person who was next
the other, was said to lie in his bosom ; and he who had this
place in reference to the master of the feast, was supposed to
share his peculiar regards, and to be in a state of the utmost
favour and intimacy with him.
Verse 19. And this is the record of John] He persisted in
this assertion, testifying to the Jews that this Jesus was the
Christ. «
Verse 20. He conf****dt and denied not : but confessed] A
common mode of Jewish phraseology. John renounces him-
self, that Jesus may be all in all. Though God had highly
honoured him, and favoured him with peculiar influence in
the discharge of his work, yet he considered he had nothing
but what he had received, and therefore giving all praise to
his benefactor, takes care to direct the attention of the people
to him alone, from whom he had received his mercies. He
who makes use of God's gifts to feed and strengthen his pride
and vanity, will be sure to be stripped of the goods wherein
he trusts, and fall down into the condemnation of the devil.
We have nothing but what we have received ; we deserve
nothing of what we possess ; and it is only God's infinite
mercy which keeps us in the possession of the blessings which
we now enjoy.
Verse 21. Art thou Elias ?] The scribes themselves had
taught, that Elijah was to come before the Messiah. See
Matt. xvii. 10. and this belief of theirs, they supported by a
literal construction of Mai. iv. 5.
Art thou thai prophet ?] The prophet spoken of by Mose!>
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CCI. 2.
John denies that he is the Messiah, ST. JOHN.
22 Then said they unto him, Who
art thou ? that we may give an answer
to them that sent us. What sayest
thou of thyself ?
23 a He said, I am the voice of one crying in the
wilderness, Make straight the way of the Lord,
as bsaid the prophet Esaias.
24 And they which were sent were of the
Pharisees.
25 And they asked him, and said unto him,
Why baptizest thou then, if thou be not that
and announces Jesus,
that pro-
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» Matt. 3, 3. Mark 1. 3. Luke. 3. 4. Ch. 3. 23. b Isai. 40. 3.
Christ, nor Elias, neither
phet ?
26 John answered them, saying, c I
baptize with water : d but there standeth one
among you, whom ye know not ;
27 e He it is, who coming after me is prefer-
red before me, whose shoe's latchet I am not
worthy to unloose.
28 These things were done f in Bethabara be-
yond Jordan, where John was baptizing.
29 IT The next day John seeth Jesus coming
Deut. xviii. 15, 18. This text they had also misunderstood :
for the prophet or teacher promised by Moses, was no other
than the Messiah himself. See Acts iii. 22. But the Jews
had a tradition that Jeremiah was to return to life, and re-
store the pot of manna, the ark of the covenant, &c. which
he had hidden, that the Babylonians might not get them.
Besides this, they had a general expectation, that all the pro-
phets should come to life in the days of the Messiah.
/ am not.] 1 am not the prophet which you expect, nor
Elijah : though he was the Elijah that was to come ; for in
the spirit and power of that eminent prophet he came, pro-
claiming the necessity of reformation in Israel. See Matt,
xi. 14. xvii. 10—13.
Verse 22. Tliat we may give an answer to them that sent us.~\
These Pharisees were probably a deputation from the Grand
Sanhedrin ; the members of which hearing of the success of
the Baptist's preaching, were puzzlea to Uonvv what to make
of him ; and seriously desired to hear from himself, vrl«it he
professed to be.
Verse 23. /am the voice of one crying] See the notes on
Matt. iii. 3. Mark i. 4, 5.
Verse 25. Why baptizest thou then ?] Baptism was a very
common ceremony among the Jews, who never received a
proselyte into the full enjoyment of a Jew's privileges, till
he was both baptized and circumcised. But such baptisms
were never performed 'except by an ordinance of the San-
hedrin, or in the presence of three magistrates : besides, they
never baptized any Jew or Jewess, nor even those who were
the children of their proselytes; for as all these were con-
sidered as born in the Covenant, they had no need of bap-
tism, which was used only as an introductory rite. Now, as
John had, in this respect, altered the common custom so very
essentially, admitting to his baptism the Jews in general ; the
Sanhedrin took it for granted, that no man had authority to
make such changes, unless especially commissioned from on
high : and that only the prophet, or Elijah, or the Messiah
«Matt. 3. 11. i Mai. 3. 1.-
— Ver. 15, 30. Acts 19. 4.-
Ch. 10. 40.
-f Judg. 7.24.
himself, could have authority to act as John did. See the
observations at the conclusion of Mark.
Verse 26. I baptize with water] See on Mark i. 8. I use
the common form, though I direct the baptized to a different
end, viz. that they shall repent of their sins, and believe in
the Messiah.
There standeth one among you] That is, the person whose
forerunner I am, is now dwelling in the land of Judea, and
will shortly make his appearance among j'ou. Christ was
not present when John spoke thus, as may be seen from
ver. 29.
Verse 27. Is preferred before me] Os efiTrgocrSiv ft«v yeyevfn,
who was before me. This clause is wanting in BC*L. four
others, the Coptic, JEthiopic, Slavonic, and two copies of the
Itala ; and in some of the primitive Fathers. Griesbach has
left it out of the text. It is likely that it was omitted by the
above, because it was found in ver. 15. and 30. At the end
of this verse, EG. and ten others, with some copies of the
Slavonic, add, He *h<*u haptize you with the Holy Ghost and
with fire.
Verse 28. These things were done in Bethabara] It is very
probable that the word Bethany should be inserted here, in-
stead of Bethabara. This reading, in the judgment of the
best critics, is the genuine one.. The following are the au-
thorities by which it is supported ; ABCEGHLMSX. BV. of
Matthai, upwards of a hundred others, Syriac, Armenian,
Persic, Coptic, Slavonic, Vulgate, Saxon, and all the Itala,
with some of the most eminent of the primitive Fathers, be-
fore the time of Origen, who is supposed to have first
changed the reading. Bethabara signifies literally, the house
of passage ; and is thought to be. the place where the Israel-
ites passed the river Jordan under Joshua. There was a place
called Bethany, about two miles from Jerusalem, at the foot
of the mount of Olives. But there was another of the same
name, beyond Jordan, in the tribe of Reuben. It was pro-
] bably of this that the Evangelist speaks ; and Origen, not
J ohn knows him to be the Christ,
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CCI. 2.
30
CHAP
unto him, and saith, Behold a the
Lamb of God, b which c taketh away
the sin of the world.
d This is he of whom I said, After me Com-
eth a man which is preferred before me : for he
was before me.
31 And I knew him not: but that he should be
made manifest to Israel, e therefore am I come
baptizing with water.
32 f And John bare record, saying, I saw the
Spirit descending from heaven like a dove, and it
abode upon him.
* Exod. 12. 3. Isai. 53. 7. Ver. 36. Acts 8. 32. 1 Pet. I. 19. Rev. 5. 6, &c.
1- Isai. 53. 11. ICor. 15. 3. Gal. 1. 4. Heb. I- 3. & 2. 17. &. 9. 28. 1 Pet.
2. 24. & 3. 18. 1 John 2. 2. & 3. 5. & 4. 10. Rev. 1. 5. c Or, beareih.
knowing of this second Bethany, altered the reading to Beth-
abara. See Rosenmuller.
Verse 29. The next day] The day after that on which the
Jews had been with John, ver. 19.
Behold the Lamb of God, &c] This was said in allusion
to what was spoken Isa. liii. 7. Jesus was the true Lamb or
Sacrifice required and appointed by God, of which, those
offered daily in the tabernacle and temple, Exod. xxix. 38,
39. and especially the paschal lamb, were only the types and
representatives. See Exod. xii. 4, 5. 1 Cor. v. 7. The con-
tinual morning and evening sacrifice of a lamb under the
Jewish law, was intended to point out the continual efficacy
of the blood of atonement : for even at the throne of God,
Jesus Christ is ever represented as a lamb newly slain, Rev.
V. 6. But John, pointing to Christ, calls him emphatically
the Lamb of God — all the lambs which had been hitherto
offered, had been furnished by men : this was provided by
GOD, as the only sufficient and available sacrifice for the
sin of the world. In three essential respects, this lamb dif-
fered from those by which it was represented. 1st. It was
the Lamb of God : the most excellent, and most available.
2d. It made an atonement for sin: it carried sin away in
reality, the others only representatively. 3d. It carried away
the sin of the world ; whereas the other was offered only in
behalf of the Jewish people : in Yalcut Rubeni, fol. 30. it is
said, " The Messiah shall bear the sins of the Israelites."
But this salvation was now to be extended to the whole world.
Verse 31. And I knew him not, Sue] John did not know
our Lord personally, and perhaps had never seen him at the
time he spoke the words in ver. 16. Nor is it any wonder
that the Baptist should have been unacquainted with Christ,
as he had spent thirty years in the hill country of Hebron,
and our Lord remained in a state of great privacy in the
obscure city of Nazareth, in the extreme borders of Galilee. ]
I. by the Holy Spirit.
33 And I knew him not: but he VnT
A. D 26.
that sent me to baptize with water, An£$,,2p'
the same said unto me, Upon whom
thou shalt see the Spirit descending, and remaining
on him, g the same is he which baptizeth with the
Holy Ghost.
34 And I saw, and bare record that this is the
Son of God.
35 IT Again the next day after John stood, and
two of his disciples ;
36 And looking upon Jesus as he walked, he
saith, h Behold the Lamb of God !
d Ver. 15, 27. c Mai. 3. 1. Matt. 3. 6. Luke 1. 17, 76, 77. & 3. 3 4
fMatt-. 3. 16. Mark I. 10. Luke 3. 22. Ch. 5. 32. s Matt. 3 11.
Acts 1. 5. & 2. 4. 4. & 10. 44. & 19. 6. h Ver. 29.
But that he should be made manifest to Israel] One design
of my publicly baptizing was, that he, coming to my bap-
tism, should be shown to be what he is, by some extraordi-
nary sign from heaven.
Verse 32. / saw the Spirit descending, Sic] See the notes
on Matt. iii. 16, 17.
Verse 33. He that sent me — said unto me] From this we
may clearly perceive, that John had a most intimate ac-
quaintance with the Divine Being ; and received not only his
call and mission at first, but every subsequent direction, by
immediate, unequivocal inspiration. Who is fit to proclaim
Jesus, but he who has continual intercourse with God ! who
is constantly receiving light and life from Christ their foun-
tain ; who bears a steady, uniform testimony to Jesus, even
in the presence of his enemies ; and who at all times abases
himself, that Jesus alone may be magnified. Reformation of
manners, and salvation of souls, will accompany such a per-
son's labours whithersoever he goeth.
Verse 35. The next day] After that mentioned ver. 29.
Two of his disciples] One of them was Andrew, ver. 40.
and it is very likely, that J*hn himself was the other ; in
every thing in which he prfght receive honour, he studiously
endeavours to conceal Ks own name.
Verse 36. And loping upon Jesus] Attentively beholding,
f/iAj3Af^«5, from fi into, and fiXtnu, to look — to view with
steadfastness pad attention. He who desires to discover the
glories anc^ excellencies of this Lamb of God, must thus
look on Aim. At first sight, he appears only as a man among
men, *nd as dying in testimony to the truth, as many others
hav<J died. But on a more attentive consideration, he ap-
pears to be no less than God manifest in the flesh, and by his
death, making an atonement for the sin of the world.
Behold the Lamb of God !] By this the Baptist designed
to direct the attention of his own disciples to Jests, not
Two of John's disciples ST. JO
a.m. 4030. 37 And the two disciples heard him
An. o'lymp. Speak, and they followed Jesus.
— 38 Then Jesus turned, and saw them
following, and saith unto them, What seek
ye? They said unto him, Rabbi, (which is to
say, being interpreted, Master,) where a dwell-
est thou ?
39 He saith unto them, Come and see. They
follow Jesus.
» Or, abidest.
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CC1. 2.
came and saw where he dwelt, and
abode with him that day : for it was
b about the tenth hour.
40 One of the two which heard John speak,
and followed him, was c Andrew, Simon Peter's
brother.
41 He first findeth his own brother Simon,
and saith unto him, We have found the Mes-
b That was two hours before night. c Matt. 4. 18.
only as the great Sacrifice for the sin of the world, but also
as the complete teacher of heavenly truth.
Verse 37. And the two disciples heard him] And they per-
fectly understood their Master's meaning : in consequence of
which, thev followed Jesus. Happy they, who on hearing
©f the salvation of Christ, immediately attach themselves to
its author ! Delays are always dangerous ; and in this case,
often fatal. Reader ! hast thou ever had Christ as a sacrifice
for thy sin pointed out unto thee ? If so, hast thou followed
him » If not, thou art not in the way to the kingdom of
God. Lose not another moment! Eternity is at hand! and
thou art not prepared to meet thy God. Pray that he may
alarm thy conscience, and stir up thy soul to seek till thou
have found.
Verse 38. What seek ye ?] These disciples might have felt
some embarrassment in addressing our blessed Lord, after
hearing the character which the Baptist gave of him ; to
remove or prevent this, he graciously accosts them, and gives
them an opportunity of explaining themselves to him. Such
questions we may conceive the blessed Jesus still puts to
those who in simplicity of heart desire an acquaintance with
him. A question of this nature we may profitably ask our-
selves : What seek ye? In this place ? In the company you
frequent? In the conversation you engage in? In the affairs
with which you are occupied ? In the works which you per-
form ? Do ye seek the humiliation, illumination, justifica-
tion edification, or sanctificatio-a of your soul ? The edifica-
tion of your neighbour ? The gooJ of the church of Christ ?
Or the glory of God ? Questions cf this nature, often put
to our hearts in the fear of God, would Induce us to do many
things which we now leave undone ; ani to leave undone
many things which we now perform.
Rabbi] Teacher. Behold the modesty of these disciples —
we wish to be scholars, we are ignorant— we desue to be
taught ; we believe thou art a teacher come from God.
Where dwellest thou ?] That we may come and receivfc thy
instructions.
Verse 39. Come and see.] If those who know not the sal-
vation of God would come at the command of Christ, they
should soon see that with him is the fountain of life, and in
his light they should see light. Reader, if thou art seriously
inquiring where Christ dwelleth, take the following for an-
swer : He dwells not in the tumult of worldly affairs, nor in
profane assemblies, nor in worldly pleasures, nor in the place
where drunkards proclaim their shame, nor in carelessness and
indolence. But he is found in his temple, wherever two or
three are gathered together in his name, in secret prayer, in
self-denial, in fasting, in self-examination. He also dwells in
the humble, contrite spirit, in the spirit of faith, of love, of
forgiveness, of universal obedience ; in a word, he dwells in
the heaven of heavens, whither he graciously purposes to
bring thee, if thou wilt come and learn of him, and receive the
salvation which he has bought for thee by his own blood.
The tenth hour.] Generally supposed to be about what we
call four o'clock in the afternoon. According to chap. xi. 9.
the Jews reckoned twelve hours in the day, and of course
each hour of the day, thus reckoned, must have been some-
thing longer or shorter, according to the different times of
the year in that climate. The sixth hour with them, an-
swered to our twelve o'clock, as appears from what Josephus
says in his Life, chap. liv. that on the Sabbath-day it was the
rule for the Jews to go to dinner at the sixth hour, (exTjj wg*.}
The Romans had the same way of reckoning twelve hours
in each of their days. Hence what we meet with in Hor.
lib. ii. sat. vi. 1. 34. ante secundum signifies, as we should
express it, before eight o'clock. And when in lib. i. sat. vi.
1. 122. he says, ad quartam jaceo, he means that he lay in
bed till ten o'clock. See Bishop Pearce on this place. Dr.
Macknight, however, is of opinion, that the evangelist is to
be understood as speaking of the Roman hour, which was ten
o'clock in the morning : and as the evangelist remarks, they
abode with him that day, it implies there was a considerable
portion of time spent with our Lord, in which by his con-
versation, he removed all their scruples, and convinced them
that he was the Messiah. But had it been the Jewish tenth
hour, it would have been useless to remark their abiding with
him that day, as there were only two hours of it still remain-
ing. Harmony, vol. i. p. 52.
Verse 41. Findeth his own brother Simon] Every discovery
of the Gospel of the Son of God produces benevolence, and
The call of Peter,
sias, which is, being interpreted,
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— 42 And he brought him to Jesus.
And when Jesus beheld him, he said, Thou
art Simon, the son of Jona: b thou shalt be
called Cephas, which is, by interpretation, CA
stone.
43 IT The day following Jesus would go forth
into Galilee, and findeth Philip, and saith unto
him, Follow me.
CHAP. I. Philip, and Nathanael!
the 44 Now d Philip was of Bethsaida, AxMD.T'
the city of Andrew and Peter. AnccV?2mp
45 Philip findeth e Nathanael, and
saith unto him, We have found him, of whom
f Moses in the law and the « prophets did write,
Jesus hof Nazareth, the son of Joseph.
46 And Nathanael said unto him, ' Can there
any good thing come out of Nazareth ? Philip
saith unto him, Come and see.
47 Jesus saw Nathanael coming to him, and
» Or, the anointed. » Matt. 16. 18. <= Or, Peter. d Ch. 12. 21.
Ch. 21. 2. ' Gen. 3. 15. & 49. 10. Deut. 18. 18. See on Luke 24. 27.
ieads those to whom it is made, to communicate it to others.
Those who find Jesus find in him a treasure of wisdom and
knowledge, through which they may not only become rich
themselves, but be instruments in the hand of God, of en-
riching others. These disciples having tasted the good word
of Christ, were not willing to eat their bread alone, but went
and invited others to partake with them. Thus the know-
ledge of Christ became diffused, one invited another to come
and see : Jesus received all, and the number of disciples was
increased, and the attentive hearers were innumerable. Every
man who has been brought to an acquaintance with God should
endeavour to bring, at least, another with him : and his first at-
tention should be fixed upon those of his own household.
Verse 42. Cephas, which is by interpretation, A stone.] Tier-
*»$, signifies a stone, or fragment of a rock. The reason why
this name was given to Simon, who was ever afterward called
Peter, may be seen in the notes on Matt. xvi. 18, 19. and
particularly in Luke at the end of chap. ix.
Verse 43. Philip] This apostle was a native of Bethsaida
in Galilee. Eusebius says he was a married man, and had
several daughters. Clemens Alexandrinus mentions it as a
thing universally acknowledged, that it was this apostle who,
when commanded by our Lord to follow him, said, Let me
first go and bury my father, Matt. viii. 21, 22. Theodoret says
he preached in the two Phrygias ; and Eusebius says he was
buried in Phrygia Pacatiana. He must not be confounded
with Philip the Deacon, spoken of Acts vi. 5.
Verse 45. Nathanael] This apostle is supposed to be the same
with Bartholomew, which is very likely for these reasons : 1.
That the evangelists who mention Bartholomew, say nothing
of Nathanael; and that St. John who speaks of JVathanael, says
nothing of Bartholomew. 2. No notice is taken any where
of Bartholomew's vocation, unless his and that of Nathanael
mentioned here, be the same. 3. The name of Bartholomew
is not a proper name ; it signifies the son of Ptolomy : and
Nathanael might have been his own name. 4. St. John seems
to rank Nathanael with the apostles, when he says that Peter
e Isai. 4. 2. & 7. 14. & 9. 6. & 53. 2. Mic. 5. 2. Zech. 6. 12. & 9. 9. See
more on Luke 24. 27. •> Matt. 2. 23. Luke 2. 4. * Ch. 7. 41, 42, 52.
and Thomas, the two sons of Zebedee, Nathanael, and two
other disciples, being gone a fishing, Jesus showed himself to
them, John xxi. 2 — 4.
Moses in the law] See Gen. iii. 15. xxii. 18. xlix. 10.
Deut. xviii. 18.
And the prophets] See Isai. iv. 2. yii. 14. ix. 5. xl. 10.
liii. 1, &c. Jer. xxiii. 5. xxxiii. 14, 15. Ezek. xxxiv. 23,
xxxvii. 24. Dan. ix. 24. Mic. v. 2. Zach. vi. 12. ix. 9. xii. 10.
Verse 46. Can there any good thing come out of Nazareth ?]
Bp. Pearce supposes that the rt ayx&ev of the evangelist, has
some particular force in it : for in Jer. xxxiii. 14. God says,
I will perform that good thing which I promised, &c and this
in ver. 15. is explained to mean, his causing the branch of
righteousness, (i. e. the Messiah) to grow up unto David,
from whom Jesus was descended : in this view, Nathanael's
question seems to imply, that not Nazareth, but Bethlehem,
was to be the birth-place of the Messiah, according to what
the chief priests and scribes had determined, Matt. ii. 4,
5, 6. If this conjecture be not thought solid, we may sup-
pose that Nazareth at this time, was become so abandoned,
that no good could be expected from any of those who dwelt
in it : and that its wickedness had passed into a proverb ; Can
any thing good be found in Nazareth? Or, that the question
is illiberal and full of national prejudice.
Come and see] He who candidly examines the evidences
of the religion of Christ, will infallibly become a believer.
No history ever published among men, has so many external
and internal proofs of authenticity as this has. A man should
judge of nothing by first appearances, or human prejudices.
Who are they who cry out, The Bible is a fable? Those
who have never read it, or read it only with the fixed pur-
pose to gainsay it. I once met with a person, who professed
to disbelieve every tittle of the New Testament, a chapter of
which, he acknowledged, he had never read : I asked him
had he ever read the Old ? He answered, No ! and yet this
man had the assurance to reject the whole as an imposture !
God has mercy on those whose ignorance leads them to form
3 z
Remarkable conversation
ST. JOHN.
A. M. 4030.
A. D. 26.
An. Olymp.
CCI. 2.
Israelite in-
saith of him, Behold a an
deed, in whom is no guile !
48 Nathanael saith unto him, Whence
knowest thou me ? Jesus answered and said unto
him, Before that Philip called thee, when thou
wast under the fig-tree, I saw thee.
49 Nathanael answered and saith unto him,
Rabbi, b thou art the Son of God ; thou art e the
King of Israel.
» Ps. 32. 2. & 73. 1. Ch. 8. 39. Rom. 2. 28, 29. & 9. 6. b Matt. 14. 33.
c Matt. 21*. 5. &. 27. 11, 42. Ch. 18. 37. & 19. 3.
prejudices against the truth : but he confounds those who
take them up through envy and malice, and endeavour to
communicate them to others.
Verse 47. Behold an Israelite indeed] A worthy descend-
ant of the patriarch Jacob, who not only professes to believe
in Israel's God, but who worships him in sincerity and truth,
according to his light.
In whom is no guile .'] Deceitfulness ever has been, and
still is, the deeply marked characteristic of the Jewish people.
To find a man living in the midst of so mu<;h corruption,
walking in uprightness before his Maker, was a subject wor-
thy the attention of God himself. Behold this man ! and
while you see and admire, imitate his conduct.
Verse 48. Whence knowest thou me?] He was not yet
acquainted with the divinity of Christ, could not conceive that
he could search his heart, and therefore asks how he could
acquire this knowledge of him, or who had given him that
character. It is the comfort of the sincere and upright, that
God knows their hearts ; and it should be the terror of the
deceitful and of the hypocrite, that their false dealing is ever
noticed by the all-seeing eye of God.
Under the Jig-tree] Probably engaged in prayer with God
for the speedy appearing of the salvation of Israel : and the
shade of this Jig-tree, was perhaps the ordinary place of re-
treat for this upright man. It is not a Jig-tree, but tjjv o-i/xjjv,
the Jig-tree, one particularly distinguished from the others.
There are many proofs that the Jewish Rabbins chose the
shade of trees, and particularly the Jig-tree, to sit and study
under. See many examples in Schvetgen. How true is the
9nying, The eyes of the Lord are through all the earth, be-
holding the evil and the good. Wheresoever we are, what-
soever we are about, may a deep conviction of this truth rest
upon our hearts, Thou God seest me !
Verse 49. Rabbi] That is, Teacher! and so this word
should be translated.
Thou art the Son of God] The promised Messiah.
Thou art the King of Israel.] The real descendant of
David, who art to sit upon that spiritual throne, of which the
throne of David was the type.
50
Jesus
him, Because
thee under
thou ? thou
these.
51 And he
say unto you
between Christ and Nathanael
answered and said unto
I said unto thee, I saw
the fig-tree, believest
A. M. 4030.
A. D. 26.
An. Olymp.
CCI. 2.
shalt
see
greater
things
than
saith unto him, Verily, verily, I
d Hereafter ye shall see heaven
open, and the angels of God ascending and
descending upon the Son of man.
d Gen. 28. 12. Matt. 4. 11. Luke 2. 9,
Acts 1. 10.
13. &. 22. 43. & 24. 4.
Verse 50. Because I said — I saw thee, fyc] As thou hast
credited my divine mission on this simple proof, that I saw
thee when and where no human eye, placed where mine was}
could see thee ; thy faith shall not rest merely upon this, for
thou shalt see greater things than these — more numerous and
express proofs of my eternal power and Godhead.
Verse 51. Verily, verily] Amen, amen. The doubling of
this word probably came from this circumstance : that il was
written in both Hebrew JDX and in Greek «/«?v, signifying,
it is true.
Heaven open] This seems to be a figurative expression :
1. Christ may be understood by this saying to mean, that a
clear and abundant revelation of God's will should be now
made unto men ; that heaven itself should be laid as it were
open, and all the mysteries which had been shut up, and hid-
den in it from eternity, relative to the salvation and glorifica-
tion of man, should be now fully revealed. 2. That by the
angels of God ascending and descending, is to be understood,
that a perpetual intercourse should now be opened between
heaven and earth, through the medium of Christ, who was
God manifested in the flesh. Our blessed Lord is represented
in his mediatorial capacity as the ambassador of God to men:
and the angels ascending and descending upon the Son of man,
is a metaphor taken from the custom of despatching couriers
or messengers from the prince to his ambassador in a foreign
court, and from the ambassador back to the prince. This
metaphor will receive considerable light, when compared with
2 Cor. v. 19, 20. God was in Christ reconciling the world
unto himself: — we are ambassadors for Christ, as though God
did beseech you by us, we pray you in Christ's stead to be recon-
ciled to God. The whole concerns of human salvation shall
be carried on, from henceforth, through the Son of man ; and
an incessant intercourse be established between heaven and
earth. Some have illustrated this passage by the account of
Jacob's vision, Gen. xxviii. 12. But though that vision may
intimate, that God had established at that time, a communica-
tion between heaven and earth, through the medium of angels ;
yet it does not appear that our Lord's saying here has any re-
ference to it ; but that it should be understood as stated above.
Various testimonies concerning CHAP. I.
What a glorious view does this give us of the Gospel dis-
pensation ! It is heaven opened to earth ; and heaven open-
ed on earth. The church militant and the church triumph-
ant become one, and the whole heavenly family in both, see
and adore their common Lord. Neither the world nor the
church is left to the caprices of time or chance. The Son of
man governs as he upholds all. Wherever we are praying,
studying, hearing, meditating, his gracious eye is upon us.
He notes our wants, our weakness, and our petitions ; and
his eye affects his heart. Let us be without guile, deeply,
habitually sincere, serious and upright ; and then we may
rest assured, that not only the eye, but the hand of our Lord
shall be ever upon us for good. Happy the man whose heart
can rejoice in the reflection, Thou God seest me !
1. TESTIMONIES
CONCERNING THE LOGOS, OR WORD OF GOV ;
FROM THE CHALDEE TARGUMS.
The person here styled the Logos, is called mrr 131 debar
yehovah, the word of Jehovah, Gen. xv. 1, 4. 1 Sam. iii. 7, 21.
xv. 10. 1 Kings xiii. 9, 17. xix. 9, 15. Psal. cvii. 20. and
the Targums, or Chaldee paraphrases frequently substitute
"1 NID'D meymra d'yay, the word of the Lord, for niiT Jehovah
himself. Thus the Jerusalem Targum in Gen. iii. 22. and
both that and the Targum of Jonathan ben Uzziel, in Gen.
xix. 24. And Onkelos, on Gen. iii. 8. for the voice of the
Lord God, has, the voice of the word of the Lord. The Jeru-
salem Targum on Gen. i. 27. for, And God created man, has,
The word of Jehovah created, &c. Compare Targum Jona-
than, on Isai. xlv. 12. xlviii. 13. Jerem. xxvii. 5. And on
Gen. xxii. 14. that of Jerusalem says, Abraham invoked OtM
"T SOD'D beshem meymra d'yay, in the name of the word of
the Lord, and said, thou art Jehovah. So Onkelos, Gen.
xxviii. 20, 21. If the word of Jehovah will be my help — then
the word of Jehovah shall be my God. See Parkhurst under
the word Aoros.
After a serious reading of the Targums, it seems to me
evidenjt that the Chaldee term KID'D meymra, or word, is
taken personally, in a multitude of places in them. When
Jonathan ben Uzziel, speaks of the Supreme Being, as doing or
saying any thing, he generally represents him as performing
the whole by this Meymra, or word, which he considers not
as a speech or word spoken, but as a person distinct from the
Most High, and to whom he attributes all the operations of the
Deity. To attempt to give the word any other meaning than
this, in various places throughout the Targums, would, in
my opinion, be flat opposition to every rule of construction ;
though like the Greek word Aayo?, it has other acceptations
in certain places. See Lightfoot.
2. Testimonies concerning the personality, attributes, and
influence of the word of God, taken from the Zend Avesta
and other writings attributed to Zoroaster.
"Let thy terrible word which I pronounce, O Ormusd !
elevate itself on high. May it be great before thee, and sa-
the Logos, or Word of God.
Zend Avesta, vol. i. Vendidad Sade,
tisfy my desires.
p. 104.
Zoroaster consulted Ormusd, and spoke thus to him : " O
Ormusd, absorbed in excellence, just Judge of the world,
pure, who existest by thy own power, what is that great
word given by God, that living and powerful word ; O Or-
musd, tell me plainly, which existed before the heavens, be-
fore the water, before the earth, before the flocks, before the
fire, the child of Ormusd, before men, before the whole race
of existing beings, before all the benefits, and before all the
pure germs given by Ormusd ?" Ormusd replied : " Pro-
nounce that great word well, that word which existed before
heaven was made, before the water, before the earth, before
brute animals, before men, and before the holy angels (ams-
chaspands.) I pronounced that word with majesty, and all
the pure beings which are, and which have been, and which
shall be, were formed. I continue to pronounce it in its ut-
most extent, and abundance is multiplied." Ibid. p. 138,
139.
" By his original word, Ormusd created the world, and
vanquished Ahriman, the genius of evil." Ibid. p. 140.
not. 1.
" The saints in heaven and earth pronounce the sacred
word : — under the character of Honover, (i. e. pure desire)
it is worshipped." Ibid. 141.
" Ormusd, together with the luminous and excellent word,
is invoked, to defend the true worshipper from the oppression
of evil spirits. Ibid. p. 174.
" Man is healed by the Supreme word." Ibid. 324.
" By this word all defiled places are rendered pure : fire,
water, earth, trees, flocks, men, women, stars, moon, sun,
and the primeval light, with all the blessings given by Or-
musd, are purified by it." Ibid. p. 368.
The word of Ormusd is termed, " Ezem bat6, I am ;" and
is represented as " putting every thing in a safe state— as the
author of abundance ; the source of all productions : the
holy, pure, precious, and desirable word, which watches
over all the creation." Ibid. Jescht Rashne Rast. vol. ii. p.
239.
It is called " the excellent, elevated, and victorious word;
the source of light ; the principle of action, which smites and
triumphs ; which gives health ; discomfits wicked men and
spirits ; which exists through all the world, destroying the
evil, and fulfilling the desires of the good." Ibid. Jescht of
Ormusd, vol. ii. p. 145.
" The Word is invoked as " The pure word — the most pure
word ; the strong — the most strong : the extended and ancient
— the most extended and the most ancient : the victorious —
the most.victorious : the salutary — the most salutary : which
gives health — is the abundant source of health, and cures
wounds and diseases of all kinds." Ibid. Jescht of Ardebe-
hesht, vol. ii. p. 157.
It is termed " the creator, or creating principle." Ibid,
Jescht of Farvardin, vol. ii. p. 252.
3 z2
Various testimonies concerning
ST. JOHN.
the Logos, or Word of God,
" Prayer is made to the soul of the excellent word, the
body of which is supremely luminous." Ibid. p. 262.
*• Through the whole government of Ormusd, men are
'ommanded to invoke that most pure and excellent word."
Ibid. p. 264.
That the word in the above places, does not mean the Sa-
red books of the Parsees, it is expressly said, that " The
Law of the Mazdejesnans (the disciples of Zoroaster) comes
from this super-excellent Word." Ibid. Si-Rouze ; Mansres-
•mnd, p. 323, 354.
" The Law is the body under which the primitive word,
which created the world, is manifested. The primitive word
Therefore is worshipped in reading and reverencing that Law ;
und the effects produced in the soul by it, are no less than a
new creation, in some sort similar to that, which this omnific
Word formed in the beginning." Ibid. vol. ii. p. 595.
" The word proceeds from the first principle, time without
bounds, i. e. eternity : it is before all created beings, and by
it all the creation of God has been formed." Ibid. vol. ii.
p. 592.
I find a word of the same import, used in exactly the same
sense, in the Zend Avesta, attributed to the ancient Persian
lawgiver, Zoroaster.
One might suppose that Mohammed had the first chapter
of St. John's Gospel in his eye when he wrote ver. 33. of
Surat. xix. of his Koran : &4\ Jjc> tfjP (ji\ <£»*£■ eAJ 3
zalyka Isa ibno Mareema Kawlolhokki, this is Jesus the son of
Mary, the word of truth. Some may understand the Arabic
differently : This is a true word, that Jesus is the Son of Mary.
3. TESTIMONIES
CONCERNING THE LOGOS, OR WORD OF GOD,
FROM PHILO JUDJEUS.
After I had begun my collections from Philo Judaeus, re-
lative to the Logos ; I casually met with a work of the late
very learned Mr. Jacob Bryant, entitled, The Sentiments of
Philo Judaus concerning the AOrOS, or WORD of GOD, 8vo.
Cambridge, 1797. From this valuable tract I shall make a
few extracts, and beg leave to refer the Reader to the pamph-
let itself.
" Philo Judasus speaks at large in many places, of the Word
of God, the Second Person, which he mentions as (hv-npei
©ebs) the second divinity, the great cause of all things, and
styles him, as Plato, as well as the Jews, had done before, the
Logos. Of the divine Logos or Word, he speaks in many
places, and maintains at large the divinity of the Second
Person, and describes his attributes in a very precise and co-
pious manner, styling him ' rev fovrtpo* ©sov o; e«-jv t*.a vov (®$ov
Trearov) Aeye? the second Deity, who is the Word of the supreme
God; 2 IT^ryovov vh>v, his first-begotten Son; 3 Et*.m ®sov,
1 Philo. Fragm. vol. ii. p.
.103, 3 De Mundi Opif. vol.
625.
i. p. 6.
De Agricult. vol. i. p.
the image of God: and 4 Tiai^i rtn ieg*s ayeXvs, the Shepherd,
of his holy flock. In his treatise upon Creation, he speaks of
the Word, as 5 the divine operator by whom all things were
disposed : and mentions him as 6 superior to the angels and all
created beings, and the image mid likeness of God, and says
that this image of the true God was esteemed the same as God —
i as ctvrev (©£ov) xuravooviri. 8 This LOGOS, the Word of God,
says he, is superior to all the world, and more ancient ; being the
productor of all that was produced. 9 The eternal word of the
everlasting God is the sure and fixed foundation, upon which
all things depend. He mentions man as in need of redemp-
tion, and says, what intelligent person, who views mankind
engaged in unworthy and wicked pursuits, but I0 must be
grieved to the heart, and call upon that only Saviour God, that
these crimes may be extenuated, and that, by a ransom and price
of redemption being given for his soul, it may again obtain its
freedom. It pleased God therefore to appoint his Logos to be
a Mediator. n To his Word, the chief and most ancient of all-
in heaven, the Great Author of the world, gave this especial gift,
that he shoidd stand as a medium, (or intercessor) between the
Creator and the created ; and he is accordingly the advocate for
all mortals. The same 12 Word is the intercessor for man, who
is always tending to I3 corruption ; and he is the appointed mes-
senger of God, the governor of all things, to man in subjection
to him. I4 He therefore exhorts every person, who is able, to
exert himself in the race which he is to run, to bend his course
without n remission to the divine Word above, who is thefoun~
tain of all wisdom; that by drinking at this sacred spring, he,
instead of death, may obtain the reward of everlasting life.
He repeats continually, that the Logos is the express image of
God.
16 The Word, by which the world was made, is the image of
the supreme Deity. ,T As we perceive the sun's light, though the
sun itself is not seen ; and behold the brightness of the moon,
though its orb may not appear to the eye ; so men look up to,
and acknowledge, the likeness of God, in his minister the Lo-
gos, whom they esteem as God. He attempts to describe his
nature by representing him as 18 not uncreated, like God; nor
4 De Agricult. vol. i. p. 308.
4. 6 De Profugis. vol. i. p.
P-
p. 656.
one. Nae
1. 50. " Quis
8 De Leg.
vol. i. p.
5 De Mundi. Opif. vol. i.
561. 7De Somniis. vol. i.
Alleg. vol. i. p. 121. 9 De Plantati-
331. 10 De Confus. Ling. vol. i. p. 418.
Rerum Divin. Hares, vol. i. p. 501, 502.
12 Ibid. p. 501. 1. 49. I3 For x8jp«j»evros net irgo$ to xtpdagTo)/,
we should certainly read wfe? to pSx^™. M De Profugis.
vol. i. p. 560. 1. 31. 15 The present reading is omhtvsx, the
meaning of which I do not comprehend. The true reading
is probably eesrvew, from nmevros, without remission — indesi-
nenter, without stopping to take breath. I6 De Monarchid,
vol. ii. 1. ii. p. 225. T«» h ctopxroi kxi vs^ro* ©e<«v Aayov fixev#
Myu Oiov. De Mundi Opif. vol. i. p. 6. "
vol. i. p. 656. 1. 33. 18 Quis. Rer. Divin, Hares, vol. i. p.
Sommisf
502.
Various testimonies concerning
yet created, as man ; but of a diyine substance. " For the
Word of God, which is above all the host of heaven, cannot
be comprehended by human wisdom, having nothing in his na-
ture that is perceptible to mortal sense. For being the image of
God, and the eldest of all intelligent beings, he is seated imme-
diately next to the one God, without any interval of separation.
This, in the language of Scripture, is sitting on the right hand
of God. He adds, 2 For not being liable to any voluntary, or
involuntary change, or falling off, he has God for his lot and
portion, and his residence is in God. The like is mentioned
in another place, where he is represented again as sinless,
and as the great High Priest of the world. 3 We maintain,
iftat by the (true) High Priest, is not meant a man, but the di-
vine Word, who is free from all voluntary and involuntary
transgressions; being of heavenly parentage, born of God, and
of that divine Wisdom, by which all things were produced. He
speaks to the same purpose in another place, where he makes
mention of the Word. 4 Ev a> xxi Ag%iepev<;, i a-j wreyeves xvrov
(©toy) ©£<as Aeyes, in which presides that High Priest, the holy
Word, the first-born of God ; at other times styled wf erfivrxros
vie? ©ee«>, the Son of God, antecedent to all creation. s Teurov
,ttEy yxg w££0-j9«TesTev vsov a rail ovrav xveret^i n#Tjjf ev erepaBi rrga-
Tayavev mt^xm. It is manifest, that every attribute which the
sacred writers have given to Christ, in his mediatorial capa-
city, Philo has attributed to him in his divine character, an-
tecedent to creation, 15 — 22.
Mr. Bryant thinks that Philo derived all this knowledge
concerning the Logoa, from tfco apostioa, and the works and
conversation of Christian writers ; for it is very probable, tw«t
Philo was contemporary with our Lord himself. Mr. B. is
so well satisfied that Philo derived all this knowledge from
these sources, that he goes on to ask :
" Whence else could he have obtained so many terms,
which bear such an analogy with the expressions and doc-
trines in the apostolical writings ? Such are '?m Gtoe, Aaya?
Tgwrayaves, 5Tf ec-fivraros, «<<Jia«, Aoyej Af^itf tvf, ftes-ej, i&e8o% *aj,
txervi rtv 5v»Tei/, (JVt/ei^yas, Ile/^J tj>« \egtts xyiXm, Turas^e?
®iov,<r<pgccyts, eiKM®£ov,<pas, mtvfixGeov, irvtv/AX irxio-apov. We
read farther concerning redemption, and — Xvrg x xxi o-v^x, the
price and ransom for the soul, «vn Sxvxrov <f«»»v x'iS'iov, and vov$
xvfyawtv vxos ©eov. To these, other instances might be added
equally significant ; few of which are to be found in the
Greek Version, or in any Jewish doctrines, at least in the ac-
ceptation given. They were obtained either from the con-
versation, or from the writings, of the first Christians ; or
rather from both, pag. 202."
At p. 103. Mr. B. gives " A recapitulation of the charac-
ters and attributes of the Logos, with the collateral evidence
from Scripture." This, with some other matters of a colla-
z De Profugis, vol. i. p. 561. 1. 16. = Ibid. 224. 3 Ibid,
p. 562. 1. 13. 4 De Somniis, vol. i. p. 653. 5 De Confus.
Ling. vol. i. p. 414.
CHAP. I. the Logos, or Word of God.
teral import, he argues in 52 particulars, from which I have
extracted the following, as being most closely allied to the
subject, inserting the original words along with the translation.
The references, in all cases, are to Dr. Mangey's edition of
Philo, 2 vols. fol. Lond. 1742,
4. A LIST OF SOME OF THE PARTICULAR TERMS AND DOCTRINES
found in philo, with parallel passages from the New Tes-
tament.
1. The Logos is the Son of God — met Qeov. De Agric.
vol. i. p. 308, De Profug. ib. p. 562. compare Mark i. 1.
Luke iv. 41. John i. 34. Acts viii. 37.
2. The second divinity — £ivti%oc, Qeios Aayes. Fragm. vol. ii.
p. 625. comp. John i. 1. 1 Cor. i. 24.
3. The first-begotten of God — Aayes a^areyeves. De Som-
niis, vol. i. p. 653. comp. Heb. i. 6. Colos. i. 15.
4. The image of God — tutwi tcv &iov. De Mundi Opific,
vol. i. p. 6, 414, 419, 656. comp. Col. i. 15. Heb. i. 3.
2 Cor. iv. 4.
5. Superior to angels — vvrtg xtu irtcnm («yyfA«v) Aayes ©f/e?.,
De Profugis, vol. i. p. 561. comp. Heb. i. 4, 6.
6. Superior to all the world — O Aoyej— vxcgxm irxvres sex
DeLeg. Allegor. vol. i. p. 121. comp. Heb. ii. 8.
7. By whom the world was created — rev Qttat Aeyov rev rxu=
rx hxx.cT^w*nx. De Mund. Opif. vol. i. p. 4. comp. John
i. 3. 1 Cor. viii. 6. Heb. i. 2, 10.
8. The great substitute of God — oarage; r»v Qeov. De-
Agricult. vol. i. p. 308. comp. John i. 3. and xvii. 4. Eph
»:. 9. Phil. ii. 7.
9. Tne light of the world — p»s xho-^h : and intellectual sun
— jjAies vesjTes. De Somniis, vol. i. p. 6, 414, 632, 633. comp.
John i. 4, 9. and viii. 12. 1 Pet. ii. 9.
10. Who only can see God — u ftev« rev ®eov i%ert xxS-oguv. De
Confus. Linguar. vol. i. p. 418. comp. John i. 18. and vi. 46.
11. Who resides in God — a xwri? fiovcf> xxroixvrst. Tie Pro
fug. vol. i. p. 561. comp. John i. 1, 18. andxiv. 11.
12. The most ancient of God's works, and before all things
— Tf«e-j3oT<«TO{ raiv io-xyeyovs, De Confus. Ling. vol. i. p. 427.
De Leg. Allegor. ib. p. 121. comp. John i. 2. and xvii. 5, 24.
2 Tim. i. 9. Heb. i. 2.
13. Esteemed the same as God — Aoyov &>; xvrev (©tev) xxrx-
tavri. De Somniis, vol. p. 656. comp. Mark ii. 7. Rom.
ix. 5. Phil. ii. 6.
14. TheLogos is eternal — « xifoag Aeym. De Plant. JYoce.
vol. i. p. 332. and vol. ii. p. 604. comp. John xii. 34. 2 Tim.
i. 9. and iv. 18. Heb. i. 8. Rev. x. 6.
15. Beholds all things — o^v^xefxrei, #s ttxvtx epogxv ttvx.
Ixavos. De Leg. Allegor. vol. i. p. 121. comp. Heb. iv. 12, 13.
Rev. ii. 23.
16. He unites, supports, preserves, and perfects the world
— o re yxe tov ovroi Atyes forftof m tat xttxvtuv — wn^ti tx fie§z
tfxvtx, xxi <r<piyyei — nig te%tt ?*> «A«, kxi mirXyigax.ti. De Prof,
vol. i. p. 562. Fragm. vol. ii. p. 655. comp. John iii. 35. Co!
i. 17. Heb. i. 3.
Various testimonies concerning ST. JOHN.
1 7. Nearest to God without any separation — i eyyvrxru iwh-
»»$ eyres fteB-agiov hx?i)!A.ciT6s. De Profug. vol. i. p. 561. comp.
John i. 18. and x. 30. and xiv. 1 1. and xvii. 11.
18. Free from all taint of sin, voluntary or involuntary —
ctviv rpe'XiK exavo-iav — xcti tjjs owevtrtav. De Profug. vol. 1. p.
561. comp. John viii. 46. Heb. vii. 26. and ix. 14. 1 Pet.
iv. 22.
19. Who presides over the imperfect and weak — euTas y»%
ipav rm utcXuv ecu em ©ea$. De Leg. Allegor. vol. i. p. 128.
comp. Matt. xi. 5. Luke v. 32. 1 Tim. i. 15.
20. The Logos, the fountain of wisdom — Aeyev Oetov. a?
o-etpieci en iryyv. De Profug. vol. i. p. 560, 566. comp. John
iv. 14. vii. 38. 1 Cor. i. 24. Col. ii. 3.
21. A messenger sent from God — -irgerfievrYA rev yyeftovos <x%e<;
to t/srijxeev. Quis. Rer. Div. Hceres. vol. i. p. 501. comp. John
v. 36. viii. 29, 42. 1 John iv. 9.
22. The advocate for mortal man — 'menu pit en rev B-vyrov.
Quis. Rer. Div. Hcer. vol. i. p.'' 501. comp. John xiv. 16. xvii.
20. Rom. viii. 34. Heb. vii. 25.
23. He ordered and disposed of all things — heiXe kxi fontipt
wetvra. lb. p. 506. comp. Col. i. 15, 16. Heb. xi. 3.
24. The shepherd of God's flock — rev e%%v xvrav Aayei, — es
tij» eTTiiieXeiav rm tegcts rxvrrn xyeMs. De Jigricul. vol. i. p. 308.
comp. John x. 14. Heb. xiii. 20. 1 Pet. ii. 25.
25. Of the power and royalty of the Logos — a rev tiyeftavei
Aeya; — kxi fiatriXix.ii Pvvsifits ccvtov. De Profug. vol. i. p. 561.
comp. 1 Cor. xv. 25. Eph. i. 21, 22. Heb. i. 2, 3. Rev. xvii.
14.
26. The Logos is the physician, who heals all evil — ray xy-
ytAev (a? e?l AeXei) a<me% \xrgei xxkuti. De Leg. JHles*— *o1' '•
p. 122. comp. Luke iv. 18. vii. 21. 1 ret. ii. 24. Jam. i. 21.
27. The Logos is the seal of God— « h—tw *> <r<p?xyn. De
Profug. vol. i. p. 547, 548. De Plant. Noce, ib. p. 332. comp.
John vi. 27. Eph. i. 13. Heb. i. 3.
28. The sure refuge of those who seek him — £<p' ev irgarev
xxrxtpevyeiv atpeXifiararey. De Profug. lib. p. 560. comp. Matt.
xi. 28. 1 Pet. ii. 25.
29. Of heavenly food distributed by the Logos equally, to
all who seek it — tjjv avgxiiai t^b^jjv •$>v%»ts. Quis. Rer. Divin.
Hmr. vol. i. p. 499. comp. Matt. v. 6. vii. 7. xiii. 10. xxiv.
14. xxviii. 19. Rom. x. 12, 18.
30. Of men's forsaking their sins, and obtaining spiritual
freedom by the Logos — eMvbegix rv,c ipv^m. De Cong. Queer.
Erud. Grat. vol. i. p. 534. De Prof. ib. p. 561, 5C3. comp.
John viii. 36. 1 Cor. vii. 22. 2 Cor. iii. 17. Gal. v. 1, 13.
31. Of men's being freed by the Logos from all corruption,
and entitled to immortality — e t£%e$ Aeyos erty^tre, yff «; s|»s<f erev
<Jaus, xXx ev «£«v«rav, r-^v ev xpS-xgrp yivet rx\ti. De Cong. Quosr.
Erud. Grat. vol. i. p. 535. comp. Rom. viii. 21. 1 Cor. xv.
52, 53. 1 Pet. i. 3, 4.
32. The Logos mentioned by Philo, not only as u<a? ©£ay,
the Son of God ; but also xyxinirav rezvev, his beloved Son.
De Leg. Allegor. vol. i. p. 129. comp. Matt. iii. 17. Luke ix.
35. Col. i. 13. SPet.i. 17.
the Logos, or Word of, God.
33. The just man advanced by the Logos to the presence
of his Creator — ra> xvrcu Xeyci) — ifyvo-xs irXyo-109 exvrev. De Sa-
crificiis, vol. i. p. 165. comp. John vi. 37, 44. xii, 26. xiv. 6.
34. The Logos, the true High Priest — xgxiefevs, c Trgareyevet
ctvrov Guas Aeyat. De Somniis, vol. i. p. 653. De Profug. ib.
p. 562. comp. John i. 41. viii. 46. Acts iv. 27. Heb. iv. 14.
vii. 26.
35. The Logos in his mediatorial capacity — Aayes xgxitgtvi
fitSogtas : of whom he says, Oxvpxgu kxi ret nerx e-sreJVs aitvevn
ogxpevrx o-vvTeV6>s legal) Aeyev, Itet «-j] ftetrev rui Te§r/)x.arav kxi rav
^coirai. " I am astonished to see the Holy Logos running
with so much speed and earnestness, that he may stand be-
tween the living and the dead." Quis Rer. Divinar. Hceres.
vol. i. p. 501. comp. 1 Tim. ii. 5. Heb. viii. 1 — 6. ix. 11,
12, 24.
These testimonies are truly astonishing : and if we allow,
as some contend, that Philo was not acquainted either with
the disciples of our Lord, or the writings of the New Testa-
ment, we shall be obliged to grant, that there must have been
some measure of divine inspiration in that man's mind, who
could in such a variety of cases write so many words and
sentences, so exactly corresponding to those of the evangelists
and apostles.
5. Testimonies concerning a Trinity among the Chinese, and
concerning the word of God.
Among the ancient Chinese characters which have been
preserved, we find the following A, like the Greek delta, and
since written \ \ A<?j?r»n3ing to the Chinese Dictionary
Aang-hi, this character signifies union. According to Choue-
ouen, a celebrated work, A is three united in one. The Lieou
chou tsing hoen, which is a rational and learned explanation
of ancient characters, says : " A signifies intimate union,,
harmony, the chief good of man, of the heaven, and of the
earth : it is the union of three."
The book See-ki says, " Formerly the emperor made a so-
lemn sacrifice every three years to the Spirit Trinity in
Unity." «*J t^jfe? '-f • • ehin, san Y. The word Tao in or-
dinary discourse, signifies ride, law, wisdom, truth, way, word.
In the text of Lao tse it signifies the divinity. " Tao, (says
he) is an abyss of perfections which comprehends all beings.
The Tao which can be described, is not the eternal Tao. The
Tao is its own rule and model. The Tao preserves the hea-
vens, and sustains the earth. It is so elevated that none can
reach it ; so deep that none can fathom it ; so immense that
it contains the universe ; and notwithstanding it is complete
in the smallest things."
" He who is as visible, and yet cannot be seen, is denomi-
nated lieou Lj ; he who can be heard, and yet speaks not to
the ears, hi; he who is as tangible, and yet cannot be felt, is
named ouci : in vain do you consult your senses concerning
these three; your reason alone can discourse of them, and it
will tell you that they are but one : above, there is no light \
T he marriage at
below, there is no darkness. He is eternal. There is no name
which can designate him. He bears no similitude to any cre-
ated thing. He is an image without form ; and a form with-
out matter. His light is encompassed with darkness. If you
look upwards, you cannot see his commencement ; if you fol-
low him, you cannot discover his end. What the Tao has
always been, such he continues to be : for he is eternal, and
the commencement of wisdom."
One of the missionaries at Peking, who wrote the letter
from which I have made the above extracts, takes it for
granted, that the mystery of the Trinity was known among
the ancient Chinese, and that the character A was its
CHAP. II. Carta in Galilee.
Lettre sur les Characteres Chinois, 4to. Bruxellef?
symbol.
1773.
It is remarkable that Moses and the Prophets, the ancient
Chaldee Targumists, the author or authors of the Zend Avesta,
Plato, and the first philosophers of Greece, Philo the Jew,
John and the Apostles, and perhaps even Mohammed himself,
should also perfectly coincide in their ideas concerning a
glorious person in the Godhead ! This must have been more
than the effect of accident Moses and the Prophets received
this divine doctrine from God himself: it was afterward con-
firmed to the Apostles by divine inspiration; and ancient phi-
losophers and lawgivers borrowed from both.
CHAPTER IIV
The miracle at Cana in Galilee, where our Lord changed water into wine, 1 — 11. He goes io Capernaum, 13. He
purges the temple at the feast of the pass-over, 13 — 17. The Jews require a miracle, as a proof that he had authority
to do these things, 18. In answer, he refers to his own death and resurrection, 19 — 22. Many believe on him while
at the feast of the pass-over, to whom Jesus would not trust himself, 23 — 25.
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the
AND the third day there was a
marriage in a Cana of Galilee ;
and the mother of Jesus was there :
aSeeJosh. 19.28.
NOTES ON CHAP. II.
Verse 1. Cana of Galilee'] This was a small city in the
tribe of Asher, Josh. xix. 28. and by saying this was Cana of
Galilee, the evangelist distinguishes it from another Cana,
which was in the tribe of Ephraim, in the Samaritan country.
See Josh. xvi. 8. xvii. 9.
Some suppose that the third day mentioned here, refers to
the third day of the marriage feast : such feasts lasting among
the Jews seven days. See Judg. xiv. 12, 17, 18. and Bishop
Pearce.
The mother of Jesus was there] Some of the ancients have
thought that this was the marriage of John the Evangelist,
who is supposed to have been a near relative of our Lord.
See the sketch of his life prefixed to these notes.
Verse 2. And both Jesus was called, and his disciples] There
are several remarkable circumstances here. 1. This was pro-
bably the first Christian wedding that was ever in the world.
2. The great Author of the Christian religion with his dis-
ciples (probably then only four or five in number, see chap.
i. 37, .&c.) were invited to it.
3. Theirs* miracle Jesus Christ wrought was at it, and in
honour of it.
4. The mother of Christ, the most pure of all virgins, the
2 And both Jesus was called, b and his
disciples to the marriage.
3 And when they wanted wine, the
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!> Ver. 11. Deut. 16. 14.
most holy of all wives, and the first Christian mother, was also
at it.
5. The marriage was according to God, or these holy per
sons would not have attended it.
6. The bride and bridegroom must have been a holy pair,
otherwise they would have had nothing to do with such holy
company.
Marriage is ever honourable in itself; but it is not at all
times used honourably. Where Jesus is not invited to bless
the union, no good can be expected : a-nd where the disciples
of sin and Satan are preferred to the disciples of Christ on
such occasions, it is a melancholy intimation, that so bad a
beginning will have a bad ending. I am afraid we may
search long, before we find a marriage conducted on such
principles as this appears to have been, even among those
who make more than a common profession of the religion of
Christ.
Verse 3. They have no wine.] Though the blessed Virgin
is supposed to have never seen her Son work a miracle before
this time, yet she seems to have expected him to do some-
thing extraordinary on this occasion ; as from her acquaint-
ance with him, she must have formed some adequate idea of
his power and goodness.
At, this marriage, Christ
mother of Jesus saith unto him, They
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An- Oj'y^p- have no wine.
4 Jesus saith unto her, 3 Woman,
b what have I to do with thee ? c mine hour is not
yet come.
5 His mother saith unto the servants, What-
soever he saith unto you, do it.
6 And there were set there six waterpots of
i Ch. 19. 26. b So 2 Sam. 16. 10. & 19. 22.
Verse 4. Woman, what have I to with thee ?] Ti e/*.ot »xt
e-oi, yvvxi ; O woman, what is this to thee and me ? This is an
abrupt denial, as if he had said, " We are not employed to
provide the necessaries for this feast : this matter belongs to
others, who should have made a proper and sufficient provision
for the persons they had invited." The words seem to convey
a reproof io the Virgin for meddling with that which did not
particularly concern her. The holiest persons are alvvaysliable
to errors of judgment : and should ever conduct themselves with
modesty and humility, especially in those things in which the
providence of God is particularly concerned. But here, in-
deed, there appears to be no blame. It is very likely the bride
or bridegroom's family were relatives of the blessed Virgin ;
and she would naturally suppose that our Lord would feel in-
terested for the honour and comfort of the family ; and know-
ing that he possessed extraordinary power, made this applica-
tion te him, to come forward to their assistance. Our Lord's an-
swer to his mother, if properly translated, is far from being dis-
respectful. He addresses the Virgin, as he did the Syrophoe-
nician woman, Matt. xv. 28. as he did the Samaritan woman,
John iv. 21. as he addressed his disconsolate mother when he
hung upon the cross, chap. xix. 26. as he did his most affec-
tionate friend Mary Magdalene, chap. xx. 15. and as the
angels had addressed her before, ver. 13. and as St. Paul does
the believing Christian women, 1 Cor. vii. 16. in all which
places the same term ywai, which occurs in this verse, is
used ; and where certainly no kind of disrespect is intended ;
but on the contrary, complaisance, affability, tenderness, and
concern : and in this sense it is used in the best Greek
writers.
Mine hour is not yet come.] Or, my time, for in this sense
the word «f <* is often taken. My time for working a miracle
is not yet fully come. What I do, I do when necessary, and
not before. Nature is unsteady — full of haste ; and ever
blundering in consequence. It is the folly and sin of men,
that they are ever finding fault with the divine Providence.
According to them, God never does any thing in due time —
he is too early or too late: whereas it is utterly impossible for
the divine wisdom to forestall itself; or for the divine good-
ness to delay what is necessary.
Verse 5. His mother saith, &c] The Virgin seems to have
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ST. JOHN. . works his first miracle
stone, d after the manner of the puri-
fying of the Jews, containing two or
three firkins apiece.
7 Jesus saith unto them, Fill the waterpots with
water. And they filled them up to the brim.
8 And he saith unto them, Draw out now, and
bear unto the governor of the feast. And they
bare it.
<=Ch. 7. 6. a Mark 7. 3.
understood our Lord as hinted above. It was not yet time to
grant them a supply, because the want had not as yet been
generally felt. But silently receiving the respectful caution,
she saw that the miracle should be wrought, when it best
suited the purposes of the divine wisdom.
Verse 6. After the manner of the purifying of the Jews] Or,
for the purpose of the purifying of the Jews. The preposition
x.utx, which I have translatedybr the purpose, often denotes,
in the best Greek writers, the final cause of a thing. See
several examples produced by Raphelius, from Arrian and
Herodotus. These six vessels were set in a convenient place,
for the purpose of the Jews' washing their hands before they
sat down to meat, and probably for other purposes of puri-
fication. See this custom referred to in Matt. xv. 2. As to
the number six, we need seek for no mystery in it ; the num-
ber of pots was proportioned to the number of the guests.
Containing two or three firkins apiece.] Measures or me*
tretes, pyTgtTxs. Bishop Cumberland supposes that the Syrian
metretes is here meant, which he computes to have held seven
pints and one-eighth of a pint. And if this computation be
right, the whole six water-pots might have contained about
fourteen gallons and a quart. Others make each metretes to
contain ten gallons and two pints : see Arbuthnot. But the
contents of the measures of the ancients are so very uncer-
tain, that it is best in this, and numberless other cases, to
attempt to determine nothing.
Verse 8. Governor of the feast.] The original word *g%t-
rgiKMvss, signifies one who is chief or head over three couches,
or tables. In the Asiatic countries, they take their meals sit-
ting, or rather reclining on small low couches. And when
many people are present, so that they cannot all eat together,
three of these low tables or couches are put together in form
of a crescent, and some one of the guests is appointed to
take charge of the persons who sit at these tables. Hence
the appellation of architriclinus, the chief over three couches
or tables ; which in process of time became applied to the
governor or steward of a feast, let the guests be many or few :
and such person having conducted the business well, had a fes-
tive crown put on his head by the guests, at the conclusion of
the feast. See Ecclesiasticus, chap, xxxii. 1 , 2, 3.
And they bare it.] A question has been asked, " Did our
Remarks of the ruler of the
9 When the ruler of the feast had
tasted athe water that was made
wine, and knew not whence it was :
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CHAP. 11. feast, on the water made wine.
Cana of Galilee, b and manifested forth
(but the servants which drew the water knew;)
the governor of the feast called the bride-
groom,
10 And saith unto him, Every man at the
beginning doth set forth good wine; and
when men have well drunk, then that which
is worse : but thou hast kept the good wine
until now.
11 This beginning of miracles did Jesus in
»Ch. 4. 46. i>Ch. 1.14.-
Matt. 12. 46.
Lord turn all the water into wine which the six measures
contained ?" To which I answer : There is no proof that he
did ; and I take it for granted that he did not. It may be
asked, " How could a part be turned into wine, and not the
whole ?" To which I answer : The water in all likelihood
was changed into wine as it was drawn out, and not other-
wise. " But did not our Lord by this miracle minister to
vice by producing an excess of inebriating liquor ?" No ;
for the following reasons : 1. The company was a select and
holy company, where no excess could be permitted. And 2.
Our Lord does not appear to have furnished any extra quan-
tity, but only what was necessary, and as it was necessary.
" But it is intimated in the text, that the guests were nearly
■intoxicated before this miraculous addition to their wine took
place ; for the evangelist says, orccv (m&vo-S-ug-i, when they have
become intoxicated.'''' I answer, 1. It is not intimated even in
the most indirect manner, that these guests were at all intoxi-
cated. 2. The words are not spnken of the persons at that
wedding at all : the governor of the feast only states that such
was the common custom at feasts of this nature ; without inti-
mating that any such custom prevailed there. 3. The ori-
ginal word bears a widely different meaning from that which
the objection forces upon it. The verbs i*.&vrKa and peS-va ,from
peS-v, wine, which, from fierce 9-vmi, to drink after sacrificing,
signify not only to inebriate, but to take wine, to drink wine,
to drink enough : and in this sense the verb is evidently used
in the Septuagint, Gen. xliii. 34. Cant. v. 1. 1 Mace xvi. 16.
Hag. i. 6. Ecclus. i. 16. And the prophet Isaiah, chap, lviii.
11. speaking of the abundant blessings of the godly, com-
pares them to a watered garden, which the Septuagint trans-
late, u$ wsr*s piS-vat, by which is certainly understood, not a
garden drowned with water, but one sufficiently saturated with
it, not having one drop too much, nor too little.
Verse 10. The good wine until now.] That which our Lord
now made being perfectly pure, and highly nutritive.
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his glory ; and his disciples believed
on him.
12 ! After this he went down to Capernaum,
he, and his mother, and c his brethren, and his
disciples : and they continued there not many
days.
13 H d And the Jews' pass-over Avas at hand ;
and Jesus went up to Jerusalem,
14 e And found in the temple those that sold
oxen, and sheep, and doves, and the changers oi
money, sitting :
d Exod. 12. 14. Dent. 16. 1, 16. Ver. 23. Ch. 5. 1. & 6. 4. & 11. 55.
e Matt. 21.12. Mark 11. 15. Luke 19. 45.
Verse 11. This beginning of miracles'] It was probably the
first he ever wrought; — at any rale, it was the first he wrought
after his baptism, and the first he wrought publicly.
His glory] His supreme divinity : chap. i. 14.
His disciples believed on him] Were more abundantly con
firmed in their faith, that he was either the promised Messiah,
or a most extraordinary prophet, in the fullest intercourse
with the ever-blessed God.
Verse 13. And the Jews' pass-over was at hand] This was
the reason why he staid but a few days at Capernaum, ver.
12. as he wished to be present at the celebration of this feast
at Jerusalem.
This was the first pass-over after Christ's baptism. The
second is mentioned, Luke vi. 1. The third, John vi. 4. And
the fourth, which was that at which he was crucified, chap,
xi. 55. From which it appears, 1. That our blessed Lord
continued his public ministry about three years and a half
according to the prophecy of Daniel, chap. ix. 27. Aod 2.
That having been baptized about the beginning of his thirtieth
year, he was crucified precisely in the middle of his thirty-
third. See Martin.
Verse 14. Found in the temple those that sold oxen, &ic]
This is a similar fact to that mentioned Matt. xxi. 12. Mark
xi. 15. Luke xix. 45. See it explained on Matt. xxi. 12. If
it be the same fact, then John anticipates three years of time
in relating it here ; as that cleansing of the temple mentioned
by the other evangelists, took place in the last week of our
Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, con-
tend that our Lord cleansed the temple only once ; and that
was at the last pass-over. Calvin, Mr. Mede, L'Enfant and
Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, con-
tend that he purged the temple twice; and that this, mention-
ed by John, was the first cleansing, which none of the other
evangelists have mentioned. Let the Reader, says Bp. New
come, observe the order of events.
4 A
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Jesus drives the money-changers, ST. JOHN
10 And when he had made a scourge
of small cords, he drove them all out
of the temple, and the sheep, and the
oxen ; and poured out the changers' money,
and overthrew the tables;
16 And said unto them that sold doves, Take
these things hence ; make not a my Father's
house a house of merchandize.
17 And his disciples remembered that it was
written, bThe zeal of thine house hath eaten me
up.
18 II
Then answered the Jews and said un-
Luke 2. 49. b Ps. 69. 9. c Matt. 12. 38. Ch. 6. 30. i Matt. 26.
61. & 27. 40. Mark 14. 58. & 15. 29.
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"Jesus works his first miracle at Cana of Galilee, chap. ii. 11.
then he passes a few days at Capernaum, which brings him
on his way to Jerusalem, ver. 12. The pass-over being near,
he goes up to Jerusalem, ver. 13. and casts the traders out
of the temple, ver. 15, 16. At the pass-over he works many
miracles, ver. 23. While he is in Jerusalem, which city he
does not leave till chap. iii. 22. Nicodemus comes to him by
night, chap. iii. 1, 2. Chap. iii. 2. contains a reference to
chap. ii. 23. After these things, Jesus departs from Jeru-
salem, and dwells and baptizes in Judea, chap. iii. 22. And
all these incidents take place before John was cast into prison,
ver. 24. But the second cleansing of the temple, happens
most clearly during the last week of our Lord's life, after the
death of the Baptist, and at a time when it would be absurd
to say that, afterward Jesus dwelt and baptized in Judea."
The vindication of God's house from profanation, was the
first and the last care of our Lord : and it is probable he
began and finished his public ministry by this significant
act.
It certainly appears that John directly asserts an early
cleansing of the temple, by the series of his history ; as the
other three evangelists assert a latter cleansing of it. And
though the act mentioned here seems to be nearly the same
with that mentioned by the other evangelists, yet there are
some differences. St. John alone mentions the scourge of
rushes, and the casting out of the sheep and oxen. Besides,
there is a considerable difference in our Lord's manner of do-
ing it : in the cleansing mentioned by the three evangelists,
he assumes a vast deal of authority, and speaks more point-
edly concerning himself, than he appears to do in this cleans-
ing mentioned by St. John : the reason which has been given
is : In the first cleansing he was just entering upon his public
ministry, and therefore avoided (as much as was consistent
with the accomplishment of his work) the giving any offence
to the Jewish rulers : but in the last cleansing, he was just
&fc. out of the temple
to him, cWhat sign showest thou unto
us, seeing that thou doest these things ?
19 Jesus answered and said unto them,
d Destroy this temple, and in three days I will
raise it up.
20 Then said the Jews, Forty and six years
was this temple in building, and wilt thou rear it
up in three days ?
21 But he spake e of the temple of his body.
22 When therefore he was risen from the dead,
f his disciples remembered that he had said this
unto them; and they believed the scripture.
« Col. 2. 9. Hebr. 8. 2.
So 1 Cor. 3. 16. & 6.
24.8.
19. 2 Cor. 6. 16.-
-f Luke
concluding his ministry, being about to offer up his life for
the salvation of the world ; in consequence of which, he
speaks fully and without reserve. For answers to all the ob-
jections made against two cleansings of the temple, see the
notes at the end of Bp. Newcome's Greek Harmony of the
Gospels, p. 7, 8, 9.
Verse 17. The zeal of thine house] See Psal. lix. 10. Zeal
to promote thy glory, and to keep thy worship pure.
Verse 18. What sign showest thou] See on Matt. xii. 38.
and xvi. 1. When Moses came to deliver Israel, he gave
signs or miracles, that he acted under a divine commission :
What miracle dost thou work, to show us that thou art vested
with similar authority ?
Verse 19. Destroy this temple] Tav v«av ruurav, this very
temple : perhaps pointing to his body at the same time.
Verse 20. Forty and six years was this temple in building]
The temple of which the Jews spake, was begun to be re-
built by Herod the Great, in the 18th year of his reign : Jos.
Ant. b. xv. c. 11. s. 1. and xx. c. 9. s. 5, 7. But though he
finished the main work in nine years and a half, yet some
additional buildings or repairs were constantly carried on for
many years afterward. Herod began the work sixteen years
before the birth of our Lord : the transactions which are here
related, took place in the thirtieth year of our Lord, which
make the term exactly forty-six years. Rosenmuller. Jose-
phus. Ant. b. xx. c. 8. s. 5, 7. has told us, that the whole of
the buildings belonging to the temple, were not finished till
Nero's reign, when Albinus, the governor of Judea, was suc-
ceeded by Gessius Florus, which was eighty years after the
eighteenth year of Herod's reign. See Bp. Pearce.
Verse 21. Of the temple of his body] Rather, the temple,
Ms body: his body had no particular temple : but it was the
temple of his divinity — the place in which, as in the ancient
temple, his Godhead dwelt. See how the Jews perverted
these words, Matt. xxvi. 60, and the notes there.
Many believe on him
and the word which Jesus had said.
23 5 Now when he was in Jerusa-
lem at the pass-over, in the feast day,
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CHAP. III. because of his miracles
24 But Jesus did not commit him-
many believed in his name, when they saw the
miracles which he did.
a 1 Sam. 16. 7. 1 Chron. 28. 9. Matt. 9. 4. Mark 2. 8.
Verse 22. Remembered that he had said this unto them] Av-
T9H, to them, is wanting in AEHLMS. Matt. BV. upwards of
one hundred others : both the Syriac, Persic, Arabic, Coptic,
JEthiopic, Armenian, Slavonic, Vulgate, and Itala. Gricsbach
has left it out of the text.
They believed the scripture] The scripture which the evan-
gelist immediately refers to, may have been Psal. xvj. 10.
Compare this with Acts ii. 31, 32. and with chap. xiii. 35 —
37. See also Psal. ii. 7. and compare it with Heb. i. 5. and
cha^. v. 5. and with Acts xiii. 33. They understood these
scriptures in a sense in which they never before mentioned
them.
It is the property of many prophecies, never to be under-
stood except by their accomplishment; butthese are so marked,
that when their fulfilment takes place, they cannot be misun-
derstood, or applied to any other event.
Verse 23. Many believed in his name] They believed him
to be the promised Messiah, but did not believe in him to the
salvation of their souls : for we find from the following verse,
that their hearts were not at all changed, because our blessed
Lord could not trust himself to them.
self unto them, because he knew all
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men.
25 And needed not that any should testify of
man: for a he knew what was in man.
Ch. 6. 64. & 16. 30. Acts 1. 24. Rev. 2. 23.
Verse 24. He knew all men] Instead of sravraj, all men, EGH.
and about thirty others, read ttmtu,, every man, or all things: and
tbis I am inclined to believe is the true reading. Jesus knew
all things, and why ? because he made all things, chap. i. 3. and
because he was the all-wise God, ver. 1. and he knew all men,
because he alone searches the heart, and tries the reins. He
knows who are sincere, and who are hypocritical : he knows
those in whom he can confide, and those to whom he can nei-
ther trust himself nor his gifts. Reader, he also knows thee:
thy cares, fears, perplexities, temptations, afflictions, desires,
and hopes; thy helps and hinderances ; the progress thou hast
made in the divine life, or thy declension from it. If he know
thee to be hypocritical or iniquitous, he looks upon thee with
abhorrence : if he know thee to be of a meek and broken
spirit, he looks on thee with pity, complacency, and delight.
Take courage— thou canst say, Lord, thou knowest all things,
thou knowest that I do love thee, and mourn because I love and
serve thee so little : then expect him to come in unto thee,
and make his abode with thee : while thy eye and heart are
simple, he will love thee, and thy whole soul shall be full of
light. To him be glory and dominion for ever.
CHAPTER III.
The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, 1 — 15. The love of
God, the source of human salvation, 16. Who are condemned, and who are approved, 17 — 21. Jesus and his disci-
ples come to Judea, and baptize, 22. John baptizes in Enon, 23, 24. The disciples of John and the Pharisees
dispute about purifying, 25. The discourse between John and his disciples about Christ, in which the excellence,
perfection, and privileges, of the Christian dispensation are pointed out, 26 — 36.
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I HERE was a man of the Phari-
sees, a named Nicodemus, a ruler
of the Jews.
T
» Ch. 7. 50. & 19. 39.
NOTES ON CHAP. III.
Verse 1. JVicodemus, a ruler of the Jews.] One of the mem-
bers of the Grand Sanhedria ; for such were ordinarily styled
2 b The same came to Jesus by night,
and said unto him, Rabbi, we know
that thou art a teacher come from God :
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b Ch. 9. 16, 33. & 2. 23. & 7. 13. & 12. 42.
rulers among the Jews. A person of the name of Nicodemus,
the son of Gorion, is mentioned in the Jewish writings, who
lived in the time of Vespasian, and was reputed to be so rich,
4 a 2
The discourse of our
ST. JOHN.
Lord with JYicodemus,
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for ano man can do these miracles
Accily'"P' t,iat tnou d°est, except b God be with
urn.
3 Jesus answered and said unto him, Verily,
Ch. 9. 16, 33. Acta 2. 22. b Acts 10. 38.-
<Ch. 1. 13. Gal. 6. 15.
that he could support all the inhabitants of Jerusalem for ten
years. But this is said in their usual extravagant mode of
talking.
Verse 2. Came to Jesus by night] He had matters of the
utmost importance, on which he wished to consult Christ :
and he chose the night season, perhaps less through the fear of
man, than through a desire to have Jesus alone, as he found
him all the day encompassed with the multitude ; so that it
was impossible for him to get an opportunity to speak fully
on those weighty affairs, concerning which he intended to con-
sult him. However, we may take it for granted, that he had
no design at present to become his disciple ; as baptism and
circumcision, which were the initiating ordinances among the
Jews, were never administered in the night time. If any per-
son received baptism by night, he was not acknowledged for
a proselyte. See Wetstein.
Rabbi] My Master, or Teacher, a title of respect given
to the Jewish doctors, something like our Doctor of Divinity,
i. e. teacher of divine things. But as there may be many
found among us, who, though they bear the title, are no
teachers, so it was among the Jews : and perhaps it was in
reference to this, that Nicodemus uses the word (JVJWxaAo;,
didaskalos, immediately after, by which, in chap. i. 39. St.
.John translates the word Rabbi. Rabbi, teacher, is often no
more than a title of respect : didaskalos signifies a person,
who not only has the name of teacher, but who actually does
teach.
We know that thou art a teacher come from God] We, all
the members of the Grand Sanhedrin, and all the rulers of
the people, who have paid proper attention to thy doctrine
and miracles. We are all convinced of this, though we are
not all candid enough to own it. It is possible, however, that
ttS"ccy.a, we know, signifies no more than, it is known, it is
generally acknowledged and allowed, that thou art a teacher
come from God.
No man can do these miracles] It is on the evidence of thy
miracles that I ground my opinion of thee. No man can
do what thou dost, unless the omnipotence of God be with
him.
Verse 3. Jesus answered] Not in the language of compli-
ment : — he saw the state of Nicodemus's soul, and he imme-
diately addressed himself to him on a subject, tiie most inter-
esting arid important. But what connexion is there between
our Lord's reply and the address of Nicodemus ? Probably
our Lord saw. that the object of his visit was to inquire about
verily, I say unto thee, c Except a \%4<$h
man be born d again, he cannot see Aa- °iymp.
the kingdom of God.
4 Nicodemus saith unto him, How can a man
Tit. 3. 5. James 1. 18, 1 Pet. 1. 23. I John 3. 9. 4 Or, from above.
the Messiah's kingdom : and in reference to this, he imme-
diately says, Except a man be born again, &c.
The repetition of amen, or verily, verily, among the Jewish
writers, was considered of equal import with the most solemn
oath.
Be born again] Or, from above : different to that new-
birth, which the Jews supposed every baptized proselyte en-
joyed ; for they held that the Gentile, who became a prose-
lyte, was like a child new born. This birth was of water from
below : the birth for which Christ contends is etvabev, from
above — by the agency of the Holy Spirit. Every man must
have two births, one from heaven, the other from earth : one
of his body, the other of his soul : without the first, he can-
not see nor enjoy this world ; without the last he cannot see
nor enjoy the kingdom of God. As there is an absolute ne-
cessity that a child should be born into the world, that he
may see its light, contemplate its glories, and enjoy its good ;
so there is an absolute necessity that the soul should be brought
out of its state of darkness and sin, through the light and
power of the grace of Christ, that it may be able to see, iSstv,
or, to discern, the glories and excellencies of the kingdom of
Christ here, and be prepared for the enjoyment of the king-
dom of glory hereafter. The Jews had some general notion
of the new birth ; but like many among Christians, they put
the acts of proselyttsm, baptism, &c. in the place of the Holy
Spirit and his influence : they acknowledged that a man must
be born again, but they made that new birth to consist in pro-
fession, confession, and external washing. See on ver. 10.
The new birth which is here spoken of, comprehends not
only what is termed justification or pardon, but also sanctifi-
cation or holiness. Sin must be pardoned, and the impurity
of the heart washed away, before any soul can possibly enter
into the kingdom of God. As this new birth implies the re-
newing of the whole soul in righteousness and true holiness,
it is not a matter that may be dispensed with : heaven is a
place of holiness, and nothing but what is like itself, can ever
enter into it.
Verse 4. How can a man be born when he is old, ?] It is pro-
bable that Nicodemus was pretty far advanced in age at this
time ; and from his answer we may plainly perceive, that
like the rest of the Jews, and like multitudes of Christians,
he rested in the letter, without paying proper attention to the
Spirit : the shadow, without the thing signified, had hitherto
satisfied him. Our Lord knew him to be in this state, and
this was the cause of his pointed address to him.
on the nature and
be born when he is old ? can he enter
the second time into his mother's
womb, and be born ?
answered, Verily, verily, I say unto
a man be born of water and of
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CHAP. III.
7 Marvel not that I :
5 Jesus
thee, a Except
the Spirit, he cannot enter into the kingdom of
God.
6 That which is born of the flesh is flesh ; and
that which is born of the Spirit is spirit.
a Mark 16. 16. Acts 2. 38. b Or, from above.
Verse 5. Of water and of the Spirit] To the baptism of
water, a man was admitted when he became a proselyte to
the Jewish religion ; and in this baptism, he promised, in the
most solemn manner, to renounce idolatry, to take the God of
Israel for his God ; and to have his life conformed to the pre-
cepts of the divine law. But the water which was used on
the occasion was only an emblem of the Holy Spirit. The
souKwas considered as in a state of defilement, because of
past sin : now, as by that water the body was washed,
cleansed, and refreshed ; so by the influences of the Holy
Spirit, the soul was to be purified from its defilement, and
strengthened to walk in the way of truth and holiness.
When John came baptizing with water, he gave the Jews
the plainest intimations that this would not suffice ; that it
was only typical of that baptism of the Holy Ghost under
the similitude of fire, which they must all receive from Jesus
Christ : see Matt. iii. 1 1. Therefore, our Lord asserts that a
man must be born of water and the Spirit, i. e. of the Holy
Ghost, which, represented under the similitude of water,
cleanses, refreshes, and purifies the soul. Reader, hast thou
never had any other baptism than that of water ? If thou
hast not had any other, take Jesus Christ's word for it, thou
canst not, in thy present state, enter into the kingdom of God.
I would not say to thee merely, read What it is to be born of
the Spirit: but pray, O pray to God incessantly, till he give
thee to feel what is implied in it ! Remember, it is Jesus
only who baptizes with the Holy Ghost : see chap. i. 33. He
who receives not this baptism, has neither right uor title to
the kingdom of God : nor can he with any propriety be termed
a Christian, because that which essentially distinguished the
Christian dispensation from that of the Jews, was, that its
Author baptized all his followers with the Holy Ghast.
Though baptism by water into the Christian faith, was ne-
cessary to every Jew and Gentile that entered into the king-
dom of the Messiah, it is not necessary that by water and
the Spirit, (in this place) we should understand two different
things: it is probably only an elliptical form of speech, for
the Holy Spirit under the similitude of water ; as in Matt. iii. 3.
the Holy Ghost and fire, do not mean two things, but one,
necessity of the new birth
lid unto thee,
Ye must be born b again.
8 c The wind bloweth where it list-
ed], and thou nearest the sound thereof, but
canst not tell whence it cometh,
it goeth: so is every one that is
Spirit.
9 Nicodemus answered and said
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and whither
born of the
unto him,
d How can these things be ?
c Eccles. 11. 5. 1 Cor. 2. 11.
-J Ch. 6. 52, 60.
viz. the Holy Ghost under the similitude of fire— pervadine;
every part, refining and purifying the whole.
Verse 6. That which is born of the Jlesh is flesh] This rs
the answer to the objection made by Nicodemus in ver. 4.
Can a man enter the second time into his mother's womb, and be
born? Our Lord here intimates, that were even this pos-
sible, it would not answer the end : for the plant will ever
be of the nature of the seed that produces it — like will beget
its like. The kingdom of God is spiritual and holy ; and that
which is born of the Spirit, resembles the Spirit ; for as he
is who begat, so is he who is begotten of him. Therefore
the spiritual regeneration is essentially necessary, to prepare
the soul for a holy and spiritual kingdom.
Verse 8. The wind bloweth] Though the manner in which
this new birth is effected by the Divine Spirit be incompre-
hensible to us ; yet we must not, on this ground, suppose it
to be impossible. The wind blows in a variety of directions
— we hear its sound, perceive its operation in the motion of
the trees, &c. and feel it on ourselves — but we cannot discern
the air itself: we only know that it exists by the effects which
it produces ; so is every one who is born of the Spirit : the
effects are as discernible, and as sensible as those of the
wind; but itself we cannot see. But he who is born of God,
knows that he is thus boru : the Spirit itself the grand agent
in this new birth, beareth witness with his spirit, that he is
born of God, Rom. viii. 16. for, he that believelh hath the wit-
ness in himself, 1 John iv. 13. and v. 10. Gal. iv. 6. And so
does this Spirit work in, and by him, that others, though
they see not the principle, can easily discern the change pro-
duced ; for whatsoever is born of God overcomeih the world
1 John v. 4.
Verse 9. How can these things be ?] Our Lord had very
plainly told him how these things could be ; and illustrated
the new birth by one of the most proper similes that could
be chosen : but so intent was this great man on making every
thing submit to the testimony of his senses, that he appears
unwilling to believe any thing, unless he can comprehend it.
This is the case with many — they profess to believe because
they comprehend — but they are impostors who speak thus ;
The discourse of our ST. JOHN.
^a^D'Iw1' 10 Jesus answered and said unto him,
Xncci73P' *^r* ^nou a master °f Israel, and know-
est not these things ?
1 1 a Verily, verily, I say unto thee, We speak
that we do know, and testify that we have seen;
and bye receive not our witness.
Lord with Nicodemus
Matt. 11. 27. Ch. 1.
13. & 7. 16. & 8. 28. & 12. 49. & 14. 24.-
" Ver. 32.
there is not a man in the universe that can fully comprehend
one operation, either of God, or his instrument, nature : and
yet they must believe, and do believe, though they never did,
nor ever can fully comprehend, or account for, the objects of
their faith.
Verse 10. Art thou a mdster of Israel, <$-c] Hast thou
taken upon thee to guide the blind into the way of truth;
and yet knowest not that truth thyself? Dost thou command
proselytes to be baptized with water as an emblem of a new
birth i and art thou unacquainted with the cause, necessity,
nature, and effects, of that new birth ? How many masters
are there still in Israel, who are in this respect deplorably
ignorant; and, strange to tell, publish their ignorance and
folly in the sight of the sun, by writing and speaking against
the thing itself! It is strange that such people cannot keep
their own secret.
" But water baptism is this new birth." No. Jesus tells
you, a man must be born of water and the Spirit; and the
water and its effects upon the body, differs as much from this
Spirit, which it i3 intended to represent, and the effects pro-
duced in the soul, as real fire does from painted flame.
" But I am taught to believe that this baptism is regenera-
tion." Then you are taught to believe a falsity. The Church
of England, in which perhaps you are a teacher or a mem-
ber, asks the following questions, and returns the subjoined
answers.
" Q. How many sacraments hath Christ ordained in his
church ?"
" A. Two only, as generally necessary to salvation, that is
to say, baptism and the supper of the Lord."
" Q. How many parts are there in a sacrament?"
" A. Two. The outward visible sign, and the inward
spiritual grace."
" Q. What is the outward visible sign, or form, in bap-
tism ?"
" A. Water, wherein the person is baptized, In the name
oj the Father, and of the Son, and of the Holy Ghost."
" Q. What is the inward and spiritual grace ?"
" A. A death unto sin, and a new birth unto righteousness ;
for being by nature born in sin, and the children of wrath,
we are hereby made the children of grace."
Now I ask, Whereby are such persons made the children of
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12 If I have told you earthly things
and ye believed not, how shall ye be-
lieve, if I tell you of heavenly things ?
13 And cno man hath ascended up to heaven,
but he that came down from heaven, even the Son
of man which is in heaven.
« Prov. 30. 4. Ch. 6. 33, 38, 51, 62. & 16. 28. Acts 2. 34.
Eph. 4. 9, 10.
1 Cor. 15. 47.
grace ? Not by the water, but by the death unto sin, and
the new birth unto righteousness : i. e. through the agency of
the Holy Ghost, sin is destroyed, and the soul filled with
holiuess.
Verse 11. We speak that we do know] I and my disciples
do not profess to teach a religion which we do not under-
stand, nor exemplify in our conduct. A strong but delicate
reproof to Nicodemus, who, though a master of Israel, did
not understand the very rudiments of the doctrine of salva-
tion. He was ignorant of the nature of the new birth. How
wretched is the lot of that minister, who, while he professes
to recommend the salvation of God to others, is all the while
dealing in the meagre, unfruitful traffic of an unfelt truth !
Let such either acquire the knowledge of the grace of God
themselves, or cease to proclaim it.
Fe receive not our witness.] It was deemed criminal among
the Jews, to question or depart from the authority of their
teachers. Nicodemus grants that our Lord is a teacher come
from God ; and yet scruples to receive his testimony relative
to the new birth, and the spiritual nature of the Messiah's
kingdom.
Verse 12. If I have told you earthly things] If, after I have
illustrated this new birth by a most expressive metaphor, taken
from earthly things, and after all you believe not ; how can
you believe, should I tell you of heavenly things, in such lan-
guage as angels use, where earthly images and illustrations
can have no place ? Or, if you, a teacher in Israel, do not
understand the nature of such an earthly thing or custom of
the kingdom, established over the Jewish nation, as being
born of baptism, practised every day in the initiation of pro-
selytes ; how will you understand such heavenly things, as
the initiation of my disciples by the baptism of the Holy
Ghost and fire from heaven, if I should proceed further on
the subject ?
Verse 13. No man hath ascended] This seems a figurative
expression for, No man hath known the mysteries of the king-
dom of God ; as in Deut. xxx. 12. Psal. lxxiii. 17. Prov.
xxx. 4. Rom. xi. 34. And the expression is founded upon
this generally received maxim : That to be perfectly acquaint-
ed with the concerns of a place, it is necessary for a person
to be on the spot. But our Lord probably spoke to correct a
false notion among the Jews, viz. that Moses had ascended
On the nature and
14 ir
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And as Moses lifted up the
serpent in the wilderness, even so
b must the Son of man be lifted up;
15 That whosoever believe th in him should not
perish, but c have eternal life.
CHAP. III. necessity of the new birth
1 6 H d For God so loved the world,
that he gave his only-begotten Son,
that whosoever believeth in him should
not perish, but have everlasting life.
17 e For God sent not his Son into the world
a Numb. 21. 9. b Ch. 8. 28. & 12. 32. c Ver. 36. Ch. 6. 47.
to heaven, in order to get the Law. It is not Moses who is
to be heard now, but Jesus ; Moses did not ascend to heaven ;
but the Son of man is come down from heaven to reveal the
divine will.
That came down] The incarnation of Christ is represented
tinder the notion of his coming down from heaven, to dwell
upon earth.
Which is in heaven.] Lest a wrong meaning should be taken
from the foregoing expression, and it should be imagined that
in order to manifest himself upon earth, he must necessarily
leave heaven ; our blessed Lord qualifies it by adding, the Son
of man who is in heaven : pointing out by this, the ubiquity
or omnipresence of his nature : a character essentially belong-
ing to God ; for no being can possibly exist in more places
than one at a time, but he who Jills the heavens and the
earth.
Verse 1 4. As Moses lifted up] He shows the reason why
he descended from heaven, that he might be lifted ™p, ;. 0
crucified for the salvation of mankind ; and be, by the ap-
pointment of God, as certain a remedy for sinful souls, as the
brazen serpent elevated on a pole, Numb. xxi. 9. was for the
bodies of the Israelites which had been bitten by the fiery
serpents in the wilderness. It does not appear to me, that
the brazen serpent was ever intended to he considered as a
type of Christ. It is possible to draw likenesses and resem-
blances out of any thing : but in such matters as these, we
should take heed that we go no farther than we can say, Tims
it is written. Among the Jews, the brazen serpent was con-
sidered a type of the resurrection — through it the dying
lived : and so by the voice of God, they that were dead shall
be raised to life. As the serpent was raised up, so shall Christ
be lifted up : as they who were stung by the fiery serpents,
were restored by looking up to the brazen serpent : so those
who are infected with, and dying through sin, are healed and
saved by looking up to, and believing in Christ crucified.
These are all the analogies which we can legitimately trace,
between the lifting up of the brazen serpent, and the cruci-
fixion of Jesus Christ; The lifting up of the Son of man.
may refer to his mediatorial office at the right hand of God.
See the note on Numb. xxi. 9.
Verse 15. Tliat whosoever believeth] Bp. Pearce supposes
that this verse is only the conclusion of the 16th, and that it
has been inserted in this place by mistake. The words con-
tain the reason of the subject in the following verse, and seem
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A Rom. 5. 8. 1 John 4. 9.-
-e Luke 9. 56. Ch. 5. 45. & 8. 15.
1 John 4. 14.
12. 47.
to break in upon our Lord's argument, before he had fully
stated it. The words, w cfnreXyrcti a.\Xcc, may not perish but,
are omitted by some very ancient MSS. and Versions.
Verse 16. For God so loved the world] Such a love as that
which induced God to give his only-begotten Son to die for
the world, could not be described: — Jesus Christ does not
attempt it. He has put an eternity of meaning in the particle
evrc-j, so, and left a subject for everlasting contemplation,
wonder, and praise, to angels and to men. The same evan-
gelist uses a similar mode of expression, 1 Epist. iii. 1. Be-
hold what manner of love, 7raTa7rw ayeHrw, the Father hath
bestowed upon us.
From the subject before him, let the Reader attend to the
following particulars :
First, The world was in a ruinous, condemned state, about
to perish everlastingly ; and was utterly without power to
rescue itself from destruction.
Secondly, That God, through the impulse of his eternal
love, provided for its rescue and salvation, by giving his Son
to die for it.
Thirdly, That the sacrifice of Jesus was the only mean by
which the redemption of man could be effected, and that it
is absolutely sufficient to accomplish this gracious design : for
it would have been inconsistent with the wisdom of God to
have appointed a sacrifice, greater in itself, or less in its
merit, than what the urgent necessities of the case required.
Fourthly, That sin must be an indescribable evil, when it
required no less a sacrifice to make atonement for it, than
God manifested in the flesh.
Fifthly, That no man is saved through this sacrifice, but he
that believes, i. e. who credits what God has spoken concern-
ing Christ, his sacrifice, the end for which it was offered, and
the way in which it is to be applied, in order to become
effectual.
Sixthly, That those who believe, receive a double benefit.
1. They are exempted from eternal perdition— that they may
not perish. 2. They are brought to eternal glory — that then
may have everlasting life. These two benefits point out tacitly
the state of man : — he is guilty, and therefore exposed to
punishment: he is impure, and therefore unfit for glory.
They point out also the two grand operations of grace, by
which the salvation of man is effected. I. Justification, by
which the guilt of sin is removed, and consequently the per-
son is no longer obnoxious to perdition, 2. Sanciijication, or
t
+ '*
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Those who believe are saved; ST. JOHN
to condemn the world; but that the
world through him might be saved.
18 IF a He that believeth on him is
not condemned: but he that believeth not is
condemned already, because he hath not be-
lieved in the name of the only-begotten Son
of God.
19 And this is the condemnation, b that light
is come into the world, and men loved darkness
Ch. 5. 24. & 6. 40, 47. & 20. 31. b Ch. 1. 4, 9, 10, 11. & 8. 12.
the purification of his nature, by which he is properly fitted
for the kingdom of glory.
Verse 17. For God sent not, &c] It was the opinion of the
Jews that the Gentiles, whom they often term the world,
noSy olmah, and aStyTl H101K omoth hdolam, nations of the
world, were to be destroyed in the days of the Messiah.
Christ corrects this false opinion ; and teaches here a contrary
doctrine. God, by giving his Son, and publishing his design
in giving him, shows that he purposes the salvation, not the
destruction of the world — the Gentile people: nevertheless,
those who will not receive the salvation he had provided for
them, whether Jews or Gentiles, must necessarily perish ; for
this plain reason, There is but one remedy, and they refuse
to apply it.
Verse 18. He that believeth] As stated before on ver.
16.
Is not condemned] For past sin, that being forgiven on his
believing in Christ.
But he that believeth not] When the Gospel is preached to
him, and the way of salvation made plain.
Is condemned already] Continues under the condemnation
which divine justice has passed upon all sinners : and has this
superadded, he hath n»t believed on the name of the only-be-
gotten Son of God, and therefore is guilty of the grossest insult
to the divine majesty, in neglecting, slighting, and despising
the salvation which the infinite mercy of God had provided
for him.
Verse 19. This is the condemnation] That is, this is the
reason why any shall be found finally to perish, not that they
came into the world with a perverted and corrupt nature,
which is true ; nor that they lived many years in the prac-
tice of sin, which is also true ; but because they refused to
receive the salvation which God sent to them.
Light is come] That is, Jesus, the Sun of righteousness,
the fountain of light and life ; diffusing his benign influences
every where, and favouring men with a clear and full revela-
tion of the divine will.
Men loved darkness] Have preferred sin to holiness, Belial
to Christ, and hell to heaven. "|BTl chashac, darkness, is fre-
A. M. 4031
A. D. 27.
An. Olymp.
CCI. 3.
those who believe not, condemned.
rather than light, because their deeds
were evil.
20 For c every one that doeth evil
hateth the light, neither cometh to the light, lest
his deeds should be d reproved.
21 But he that doeth truth cometh to the light,
that his deeds may be made manifest, that they
are wrought in God.
22 H After these things came Jesus and his
c Job 24. 13, 1 7. Eph. 5. 13. d Or, discovered.
quently used by the Jewish writers, for the angel of death and
•for the devil. See many examples in Schoetgen.
Because their deeds were evil.] An allusion to robbers and
cut-throats, who practise their abominations in the night sea-
son, for fear of being detected. The sun is a common bless-
ing to the human race — it shines to all, envies none, and calls
all to necessary labour. If any one choose rather to sleep by
day, that he may rob and murder in the night season, he
does this to his own peril, and has no excuse : — his punish-
ment is the necessary consequence of his own unconstrained
actions. So will the punishment of ungodly men be. There
was light — they refused ♦« walk ia it. They chose to walk in
the darkness, that they might do the works of darkness— they
broke the divine law, refused the mercy offered to them,
are arrested by divine justice, convicted, condemned, and
punished. Whence then does their damnation proceed?
From THEMSELVES.
Verse 20. For every one that doeth evil hateth the light] He
who doth vile or abominable things ; alluding to the subject
mentioned in the preceding verse.
The word <p*vXoi, evil or vile-, is supposed by some to come
from the Hebrew whs phalas, to roll, and so cover oneself in dust
or ashes, which was practised in token of humiliation and grief,
not only by the more Eastern nations, see Job xlii. 6. but
also by the Greeks and Trojans, as appears from Homer, Iliad,
xviii. 1. 26. xxii. 1. 414. xxiv. I. 640. compare Virgil,- Mn. x.
1. 844. and Ovid, Metam. lib. viii. 1. 528. From the above
Hebrew word, it is likely that the Saxon ful, the English
foul, the Latin vilis, and the English vile,- are derived. See
Parkhurst under ^«f A«s.
Lest his deeds should be reproved.] Or discovered. To mani-
fest or discover, is one sense of the original word e\ey%u, in
the best Greek writers ; and it is evidently its meaning ia this
place.
Verse 21. Wrought in God.] In his presence, and through
his assistance. This is the end of our Lord's discourse to
Nicodemus : and though we are not informed here of any
good effects produced by it ; yet we learn from other scrip-
tures, that it had produced the most blessed effects ia his
t
John's farther CHAP. III.
A\Id4271' disciples into the land of Judea: and
Accrly3P' there he tarried with them, a and bap-
tized.
23 'IT And John also was baptizing in iEnon,
near to b Salim, because there was much water
there; c and they came and were baptized.
24 For d John was not yet cast into prison.
25 IT Then there arose a question between
some of John's disciples and the Jews about puri-
fying.
26 And they came unto John, and said unto
him, Rabbi, he that was with thee beyond Jor-
A m. 4<m.
A. D. 27.
all A"V((^P
testimony to Christ,
dan, e to whom thou barest witness,
behold, the same baptizeth, and
men come to him.
27 John answered and said, f A man can
g receive nothing, except it be given him from
heaven.
28 Ye yourselves bear me witness, that I said,
hIam not the Christ, but ; that I am sent be-
fore him.
29 k He that hath the bride is the bridegroom :
but * the friend of the bridegroom, which stand-
eth and heareth him, rejoiceth greatly because of
a Ch. 4. 2. 1> 1 Sam. 9. 4. c Matt. 3. 5, 6. a Matt. 14- 3. * Ch.
1. 7, 15,27, 34. f 1 Cor. 4. 7. Hebr. 5. 4. James 1. 17. % Or, take untu
mind, and that from this time he became a disciple of Christ.
He publicly defended oar Lord in the Sanhedrin, of which
he was probably a member, chap. vii. 5Q. and with Joseph
of Arimathea, gave him an honourable funeral, chap. xix. 39.
when all his bosom friends had deserted him. See Dodd.
Verse 22. Came — into the land of Judea] Jerusalem itself,
where Christ held the preceding discourse with Nicodemus,
was in Judea : but the evangelist means, that our Lord quit-
ted the city and its suburbs, and went into the country parts.
The same distinction between Jerusalem and Judea is made,
Acts i. 8. x. 39. and in 1 Mace. iii. 34. and ir> 2 Mace. i. 1, 10.
See Bp. Pearce.
And baptized] It is not clear that Christ did baptize any
with water : but his disciples did ; chap. iv. 2. and what they
did by his authority and command, is attributed to himself.
It is a common custom in all countries and in all languages,
to attribute the operations of those who are under the govern-
ment and direction of another, to him by whom they are di-
rected and governed. Some however suppose, that Christ at
first did baptize ; but when he got disciples, he left this work
to them : and thus these two places are to be understood : —
I. this place, of Christ's baptizing before he called the twelve
disciples ; and 2. chap. iv. 2. of the baptism administered by
the disciples after they had been called to the work by
Christ.
Verse 23. In JEnon] This place was eight miles southward
from Scythopolis, between Salim and Jordan.
There was much water] And this was equally necessary,
where such multitudes were baptized, whether the ceremony
were performed either by dipping or sprinkling. But as the
Jewish custom required the persons to stand in the water, and
having been instructed, and entered into a covenant to re-
nounce all idolatry, and take the God of Israel for their God,
then plunge themselves under the water; it is probable that the
rite was thus performed at jEnon. The consideration that
himself. h Ch. 1. 20,27.— > Mai. 3. I. Mark 1.2.
22.2. 2 Cor. 11. 2. Eph. 5. 25, 27. Rev. 21. 9.—
Luke 1. 17.-
-i Cant. 5. I.
->< Malt.
they dipped themselves, tends to remove the difficulty expressed
in the note on Matt. iii. 6. See the observations at the end
of Mark.
Verse 25. John's disciples and the Jews] Instead of lav^xtav,
Jews, ABELS. M. BV. nearly 100 others, some Versions and
Fathers, read UvS'eciov, a Jew, which Griesbach has admitted
into the text. The person here spoken of, was probably ooe
who had been baptized by the disciples of our Lord ; and the
subject of debate seems to have been, whether the baptism of
John or that of Christ, was the most efficacious towards puri-
fying-
Verse 26. And they came unto John] That he might decide
the question.
Verse 27. A man can receive nothing, &.C.] Or, a man can
receive nothing from heaven unless it be given him. I have re-
ceived not only my commission, but the power also by which
I have executed it, from above. As I took it up at God's
command, so I am ready to lay it down when he pleases. I
have told you from the beginning, that I was only the fore-
runner of the Messiah ; and was sent, not to form a separate
parly, but to point out to men that Lamb of God which takes
away the sin of the world : ver. 28.
Verse 29. He that hath the bride] The congregation of be-
lievers.
Is the bridegroom] The Lord Jesus — the Head of the
church. See Matt. xxii. 2, &c. where the parable of the
marriage feast is explained.
The friend of the bridegroom] The person whom the Greeks
called the paranymph — there were two at each wedding ; one
waited on the bride, the other on the bridegroom : their busi-
ness was to serve them, to inspect the concerns of the bride-
chamber, and afterward to reconcile differences between
husband and wife, when any took place. John considers
himself as standing in this relation to the Lord Jesus while
espousing human nature, and converting souls to himself;
4 B
-
Believers on Christ
\. m. 403i. the bridegroom's voice : this my joy
Aii?'^"P- therefore is fulfilled.
30 He must increase, but I must de-
CCI. 3.
urease.
31 a He that cometh from above b is above all:
c he that is of the earth is earthly ; and speaketh
of the earth : d he that cometh from heaven is
above all.
32 And e what he hath seen and heard, that
he testifieth : and no man receiveth his testi-
mony.
a Ver 13. Ch. 8. 23. b Matt. 28. 18. Ch. 1.15, 27. Rom. 9. 5.-
^lCor. 15. 47. aCh. 6.33. 1 Cor. 15. 47. Eph. 1. 21. Phil. 2. 9.-
-Ver. 11. Ch 8. 26. & 15. 15.
this is the meaning of standeth by, i. e. ready to serve. See
the observations at the end of the chapter.
Verse 30. He must increase] His present success is but the
beginning of a most glorious and universal spread of right-
eousness, peace, truth, and good-will among men.
/ must decrease.] My baptism and teaching, as pointing
out the coming Messiah, must cease; because the Messiah is
now come, and has entered publicly on the work of his glo-
rious ministry.
Verse 31. Is above all] This blessed bridegroom, who has
descended from heaven, ver. 13. is above all, superior to Mo-
ses, the prophets, and me.
He that is of the earth] John himself, who was born in the
common way of man.
Speaketh of the earth] Cannot speak of heavenly things as
Christ can do ; and only represents divine matters by these
earthly ordinances; for the spirit and meaning of which, you
must all go the Messiah himself.
Verse 32. And no man receiveth his testimony.] Or, And
this his testimony no man taketh up. That is, the testimony
which John had borne to the Jews, that Jesus was the pro-
mised Messiah. No man taketh up— No person is found to
tread in my steps, and to publish to the Jews that this is the
Christ, the Saviour of the world. See this sense of the ori-
ginal fully proved and vindicated by Kypke in loc.
Verse 33. Hath set to his seal] That is, hath hereby con-
firmed the truth of the testimony which he has borne ; as a
testator sets his seal to an instrument in order to confirm it,
and such instrument is considered as fully confirmed by hav-
ing the testator's seal affixed to it ; so 1, by taking up this
testimony of Christ, and proclaiming it to the Jews, have
fully confirmed it, as I know it to be a truth : which know-
ledge I have from the immediate inspiration of the Holy Spi-
rit. See chap. i. 33, 34.
Verse 34. For God giveth not the Spirit by measure] He is
the most perfect of all teachers, as having received the Holy
A.M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
ST. J OHN. have everlasting life.
33 He that hath received his testimony
f hath set to his seal that God is true.
34 E For he whom God hath sent speak-
eth the words of God : for God giveth not the
Spirit h by measure unto him.
35 s The Father loveth the Son, and hath given
all things into his hand.
36 k He that believe th on the Son hath ever-
lasting life : and he that believeth not the Son
shall not see life ; but the wrath of God abideth
on him.
fRom. 3. 4. 1 John. 5. 10. e Ch. 7. 16. h Ch. 1. 6. iJWatt. 11.
27. & 28. 18. Lake 10. 22. Ch. 5. 20, 22. & 13. 3. & 17. 2. Heb. 2. 8.
kHab. 2. 4. Ch. 1.12. & 6. 47. Ver. 15. 16. Rom. 1. 17. 1 John 5. 10.
Spirit as none before him ever did. Without measure — not for
a particular time, people, purpose, &c. but for the whole com-
pass of time, and in reference to all eternity. Former dis-
pensations of the Holy Spirit made partial discoveries of in-
finite justice and mercy ; but now the sum of justice, in re-
quiring such a sacrifice, and the plenitude of mercy, in pro-
viding it, shall, by that Spirit with which he baptizes, be
made manifest to all the children of men. It is worthy of
remark, that this was. fully done after the out-pouring of the
Spirit on the day of Pentecost, Acts ii. 1, &c. as may be
clearly seen in all the apostolic epistles. The Jews observe,
that the Holy Spirit was given only in certain measures to the
prophets ; some writing only one book, others two. So Rab.
Acba.
Verse 35. All things into his hand.] See on Matt. xi. 27.
A principal design of John is, to show that Christ was infi-
nitely above every teacher, prophet, and divine messenger,
that had ever yet appeared. The prophets had various gifts j
some had visions, others dreams ; some had the gift of teach'
ing, others of comforting, &c. but none possessed all these
gifts ; Christ alone possessed their plenitude, and is all things
in all.
Verse 36. Hath everlasting life] He has already the seed
of this life in his soul, having been made a partaker of the
grace and spirit of him, in whom he has believed. See on
ver. 8.
He that believeth not] Or, obeyeth not — aveiSav ; from a.
negative, and veiS-a, to persuade, or 7rn5-onxi, to obey — the
want of the obedience of faith. The person who will not be
persuaded, in consequence does not believe; and not having
believed, he cannot obey.
Shall 7iot see life] Shall never' enjoy it : there being no wa}'
to the kingdom of God, but through Christ Jesus, Acts iv. 12.
And none can expect to enter into this kingdom, but those
who obey him ; for to such only he is the Author of eternal
salvation. Heb. v. 9.
Observations on the office of
But the wrath of God abideth on him.] Ogyn, the displea-
sure of God. I should prefer displeasure to wrath, because
the common acceptation of the latter, (fury, rage) is not pro-
perly applicable here. Perhaps the original word is used in
the same sense here, as in Rom. fi. 5. iii. 5. xiii. 4, 5. Eph.
v. 6. 1 Thess. i. 10. v. 9. where it evidently means punish-
ment, which is the effect of irritated justice. Taken in this
sense, we may consider the phrase as a Hebraism : punish-
ment of God, i. e. the most heavy and awful of all punish-
ments ; such as sin deserves, and such as it becomes divine
justice to inflict. And this abideth on him— endures as long
as his unbelief and disobedience remain ! and how shall these
be removed in a hell of fire ! Reader ! pray God that thou
mayest never know what this continuing punishment means.
There are many very important topics brought forward in
this chapter ; the principal of which have been already illus-
trated in the notes : the subject in the 29th verse is of great
consequence, and requires some farther explanation.
The friend of the bridegroom, is the person called among
the Jews J^BW shoshabin ; and n-etgxwttpes, paranymph, among
the Greeks. Several matters are found in the Jewish writings
relative to these, which may serve to throw light, not only on
the discourse of John, but also on other passages of Scrip-
ture.
1. There were generally two shoshabinim ; one for the bride,
another for the^hridegroom : though in many instances we
find the shoshabin of the bride only mentioned.
2. These officers were chosen out of the most intimate and
particular friends of the parties : — a brother might be shosha-
bin or paranymph to his brother.
3. Though it is probable that such persons were not always
found in ordinary weddings ; yet they were never absent from
the marriages of kings, princes, and persons of distinction.
4. The Jews believe that this was an ordinance appointed
by God ; and that he himself was shoshabin to Adam. But in
Bereshith Rabba it is said, that God took the cup of blessing,
and blessed the first pair ; and that Michael and Gabriel were
shoshabins to Adam.
5. So important was this office esteemed among them, that
it was reckoned one of the indispensable works of charity :
much depending on the proper discharge of it, as we shall
afterward find.
6. Those who were engaged in this office, were excused for
the time, from some of the severer duties of religion : be-
cause they had so much to do about the new married pair,
especially during the seven days of the marriage feast.
These shoshabinim had a threefold office to fulfil, viz. before,
at, and after the marriage : of each of these in order.
I. Before the marriage: it was the "business of the sho-
shabin,
1. To procure a husband for the virgin, to guard her, and
to bear testimony to her corporeal and mental endowments :
CHAP. 111.
the friend of the bridegroom.
and it was upon this testimony of this friend, that the bride-
groom chose his bride.
2. He was the internuncio between her and her spouse
elect ; carrying all messages from her to him, and from him
to her : for before marriage, young women were very strictly
guarded at home with their parents or friends.
II. At the wedding: it was the business of the shoshabin,
if necessary,
1. To vindicate the character of the bride.
2. To sleep in an apartment contiguous to the new married
pair, to prevent the bride from receiving injury.
3. It was Wis office to see that neither the bride nor bride-
groom should be imposed on by each other : and therefore,
it was his business to examine and exhibit the tokens of the
bride's purity, according to the law, Deut. xxii. 13 — 21. Of
their office in this case, the Rabbins thus speak : Olim in Ju-
dea paranyrnphi perscrutati sunt locum (lectum) sponsi et spon-
saz — ad scrutandum et qffidose observandum ea, quce sponsi ilia
node fecerint : ne scilicet alter alteri dolo damnum inferat : ne
sponsus, sanguinem virginitatis agnoscat, ilium celet aut tollat :
et ne sponsa pannum sanguine tinctum, secum inferat.
4. When they found that their friend had got a pure and
chaste virgin, they exulted greatly ; as their own character,
and the happiness of their friend, were at stake. To this the
Baptist alludes, ver. 29. This my joy is fulfilled.
5. They distributed gifts to the new married couple, which
on their marriage, were repaid either by their friend, or by
his father.
6. They continued with the bride and bridegroom the seven
days of the marriage, and contributed variously to the festi-
vity and hilarity of the occasion.
III. After marriage.
1. The shoshabinwas considered the patron and advocate of
the wife, and in some sort her guardian, to which the apostle
alludes, 2 Cor. xi. 2. He was generally called in to compose
any differences which might happen between her and her
husband, and reconcile them when they had been at va-
riance.
2. They appear to have had the keeping "of the marriage
contract, which in certain cases they tore, when they had rea-
son to suspect infidelity on the part of the woman, by which
the marriage was dissolved ; and thus the suspected person
was prevented from suffering capitally. Schoetgcn produces
a case like this from R. Bechai, in legem, fol. 114. "A king
visited foreign parts, and left his queen with her maids .
they raised an evil report on her, and the king purposed to
put her to death. The shoshabin hearing of it, tore the matri-
monial contract, that he might have it to say, the marriage is
dissolved. The king having investigated the case, found the
queen innocent : she was immediately reconciled to her hus-
band, and the shoshabin was directed to write another con-
tract.^
3. Schoetgen very modestly hazards a conjecture, that if
the husband had either abandoned or divorced his wife, the
4 b2
Observations on the office of
skoshabin took her, and acted to her as a brother-in-law ;
which is probable from the place to which he refers, Judg.
xiv. 20, But Samson's wife was given to his companion, whom
he had used as his friend: or, as both the Syriac, and the Tar-
gum have it, she was given, ID'SUns? shoshebeeneyah, to his pa-
ranymph ; which is agreeable to the Alexandrian copy of the
Septuagint, K*( <rt/Vfc>«»»a-** »' y vvti Sa/sti^am rip "SvptyAyuyia ttvrov,
is tii erctigos ctvrov. And Samson's wife dwelt (or cohabited)
with his paranymph, who had been his companion. The same
reading is found in the Complutensian Polyglott.
From the preceding particulars, collated with the speech
of John in ver. 29. and with the words of St. Paul, 2 Cor.
xi. 2. it is plain that Chrisl is represented as the bridegroom :
the Church, or his genuine disciples, the bride : the ministers
of the Gospel, the OTatPlIP shoshbeenim, whose great and
important duty it is, to present to the bridegroom a pure, un-
contaminated virgin, i. e. a Church without spot, or wrinkle, or
any such thing, Ephes. v. 27. alluding evidently to the office
of the paranymph, on whom the bridegroom depended to
procure him, for wife, a chaste and pure virgin. Hence that
saying of St. Paul, who considered himself the paranymph to
Jesus Christ : / am jealous over you with godly jealousy : for
I have espoused you to one husband, that I may present you as
a chaste virgin to Christ, 2 Cor. xi. 2.
From all these particulars, we see that the office of the sho-
shabin or paranymph, was a very important one among the
ST. JOHN. the friend of the bridegroom,
Jews ; and that to it, some interesting references are made in
the New Testament, the force and true meaning of which
passages cannot be discerned, without considering the cha-
racter and office of the Jewish paranymph. See several good
observations on this, in LighlfooVs notes on John ii. 1. and
Schoetgen, on chap. iii. 29.
As the'Christian Church was now to take the place of the
Jewish, and the latter was about to be cast off because it was
polluted ; John, by using the simile of the bride, bridegroom,
and paranymph, or friend of the bridegroom, points, out as it
were prophetically, of what kind the Christian church must be-
lt must be as holy and pure as an uncontaminated virgin, be-
cause it is to be the bride or spouse of our Lord Jesus Christ:
and God honours the Baptist by making him the paranymph ;
and indeed his whole preaching and baptism were excellently
calculated to produce this great effect, as he strongly pro-
claimed the necessity of a total reformation of heart and man-
ners, among all classes of the people. See the notes on Matt, iii..
8 — 12. and on Luke iii. 10 — 14. He heard the bridegroom's
voice — he faithfully communicated what he had received from
heaven, ver. 27. and he rejoiced exceedingly to find that he
had got a people prepared for the Lord. The success of
John's preaching greatly contributed to the success of that of
Christ and his disciples. For this purpose he was endued
with power from on high, and chosen to be the paranymph
of the heavenly bridegroom.
CHAPTER IV.
Jesus finding that the Pharisees took offence at his making many disciples, leaves Judea to pass into Galilee, 1 — 3. And
passing through Samaria comes to Sychar, and rests at Jacobus well, 4 — 6. While his disciples were gone to the city
to buy meat, a woman of Samaria comes to draw water, with zuhom our Lord discourses at large on the spiritual nature
of his religion, the perfection of the divine nature, and the purity of his zoor ship, 7 — 24. On his informing her that
he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, 25 — 30. His discourse zoith his disciples
in her absence, 31 — 38. Many of the Samaritans believe on him, 39 — 42. He stays two days with them, and goes
into Galilee, 43 — 45. He comes to Cana, and heals the son of a nobleman, in consequence of which, he believes on
him, with his whole family , 46 — 54.
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A. D. 27.
An. Olymp.
CC1. 3.
w
disciples than John,
HEN therefore the Lord knew
how the Pharisees had heard
that Jesus made and a baptized more
» Ch. 3. 22,
NOTES ON CHAP. IT.
Verse 1 . Jesus made and baptized, &c] These seem to be
quoted as the very words which were brought to the Phari-
sees : and from our Lord's conduct after this information, we
2 (Though Jesus himself baptized
not, b but his disciples,)
3 He left Judea, c and departed again
into Galilee.
A. M. 4031.
A, D. 27.
An. Olymp.
CCI. 3.
» Acts 10. 48.
-c Matt. 4. 12.
may take it for granted, that they were so irritated, that they
were determined to seek an occasion to take away his life ; in
consequence of which, leaving Judea, he withdrew into Ga-
lilee.
Our Lord's discourse with
A. M. 4031.
A. D. 27.
An. Olvmp.
CCi. 3.
4 And he must needs go through
Samaria.
5 Then cometh he to a city of Sa-
maria, which is called Sychar, near to the parcel
of ground " that Jacob gave to his son Joseph.
• (Jen. 33. 19. & 48. 22. Josh. 24. 32.
CHAP. IV. the woman of Samaria.
6 Now Jacob's well was there. Jesus A:^-4*31
■ • . A. D. 27.
therefore, being wearied with his iour- An;,°'ymP
v. i i CCI. 3.
ney, b sat thus on the well : and it was
about the sixth hour.
7 There cometh a woman of Samaria to draw
Verse 2. Jesus himself baptized not] See chap. iii. 22.
Verse 4. And he must needs go through Samaria.] Or, It
was necessary for him to pass through Samaria : for this plain
reason, and no other, because it was the only proper road.
Samaria lay northward of Judea, and between the great sea,
Galilee, and Jordan ; and there was therefore no going from
Galilee to Jerusalem, but through this province. See the
note on Luke xvii. 11. From Jerusalem to Galilee through
Samaria, according to Josephus, was three day's journey.
See his own Life.
Verse 5. A city — called Sychar] This city was anciently
called Shechem. It seems to have been situated at the foot of
mount Gerizim, in the province of Samaria, on which the
temple of the Samaritans was built. After the ruin of Sama-
ria by Salmanezer, Sychar, or Shechem, became the capital of
the Samaritans : and it continued so, according to Josephus,
Ant. 1. xi. c. 8. in the time of Alexander the Great. It was
about ten miles from Shiloh, forty from Jerusalem, and fifty-
two from Jericho. It probably got the name of Sychar, which
signifies drunken, from the drunkenness of its inhabitants. With
this crime the prophet Isaiah (ch. xxviii. 1, 3, 7, 8.) solemnly
charges the Ephraimites, within whose limits this city stood.
This place is remarkable in the Scriptures, t. As being that
where Abram first stopped, on his comma: from Haran to Ca-
naan. 2. Where God first appeared to that patriarch, and
promised to give the land to his seed. 3. The place where
Abram first built an altar to the Lord, and called upon his
name, Gen. xii. 7. The present name of this city is Nea-
polis, or JVaplouse. See Calmet.
That Jacob gave to his son Joseph ] Jacob had bought this
field from the children of Hamor, the father of Shechem, for
a hundred pieces of silver, or lambs, Gen. xxxiii. 19. and in
it he built an altar, which he dedicated to El Elohey Yishrael,
the strong God, the Covenant God of Israel, ver. 19. This
Jacob left as a private or overplus inheritance to Joseph and
his children. See Gen xlviii. 21, 22. and Josh. xxiv. 32.
Verse 6. Jacob's well was there.] Of this well, Mr. Maun-
drell gives the following account. " About one third of an
hour from Naplosa, the ancient Sychar and Sy< hem, stood
Jacob's well. If it be inquired, whether this be the very
place, seeing it may be suspected to stand too remote from
Sychar, for the woman to come and draw water, we may
answer : that in all probability, the city extended farther in
former times than it does now, as may be conjectured from
b Exod. 2. 15. Heb. 4. 15.
some pieces of a very thick wall, the remains perhaps of the
ancient Sychem, still to be seen not far from hence. Over it
stood formerly a large church, erected by the empress Irene ;
but of this the voracity of time, assisted by the hands of the
Turks, has left nothing but a few foundations remaining. The
well is covered at present with an old stone vault, into which
you are let down by a very strait hole ; and then removing a
broad fiat stone, you discover the well itself. It is dug in a
firm rock, is about three yards in diameter, and thirty-five in
depth, five of which we found full of water. This confutes a
story frequently told to travellers, ' That it is dry all the year
round, except on the anniversary of that day on which our
blessed Saviour sat upon it ; but then bubbles up with abund-
ance of water.' At this well the narrow valley of Sychem
ends, opening itself into a wide field, which probably is part
of the ground, given by Jacob to his son Joseph. It is wa-
tered by a fresh stream, running between it and Sychem,
which makes it exceedingly verdant and fruitful." See
Maundrell's Travels, 5th edit. p. 62.
Sat thus] Chrysostom inquires what the particle thus,
tvras, means here ? and answers, that it simply signifies, he
sat not upon a throne, seat, or Cushion ; but (as the circum-
stances of the case required) upon the ground. This is a
sense which is given to the word in the ancient Greek wri-
ters. See Raphelius, Wetstein, and Pearce. It is probably a
mere expletive, and is often so used by Josephus. See several
examples in Rosenmuller.
The sixth hour.] About twelve o'clock : see the note on
chap. i. 39. The time is noted here, 1. To account for Christ's
fatigue — he had already travelled several hours. 2. To ac-
count for his thirst — the sun had at this time waxed hot. 3.
To account for the disciples going to buy food, ver. 8. because
this was the ordinary time of dinner among the Jews. See
the note referred to above. Dr. Macknight thinks the sixth
hour, to be the Roman six o'clock in the afternoon. See the
noteon chap. i. 29.
Verse 7. There cometh a woman of Samaria to draw water]
That this was the employment of the females, we see in dif-
ferent parts of the Sacred Writings. See Gen. xxiv. 11, &c.
Exod. ii. 16. "and the note at the end of that chapter. The
Jews say, that those who wished to get wives, went to the
wells where young women were accustomed to come and
draw water : and it is supposed that women of ill fame fre-
quented such places also. See several proofs in Schoetgm
Our Lord's discourse with ST. JOHN.
water : Jesus sailh unto her, Give me
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a^°'}™p- to drink.
8 (For his disciples were gone away
unto the city to buy meat.)
9 Then saith the woman of Samaria unto
him, How is it that thou, being a Jew, askest
drink of me, which am a woman of Samaria ?
for a the Jews have no dealings with the Sama-
ritans.
10 Jesus answered and said unto her, If thou
knewest the gift of God, and who it is that
saith to thee, Give me to drink; thou wouldest
a 2 Kings 17. 24. Luke 9. 52, 53. Acts 10. 28.
Verse 9. That thou, being a Jew] Probably the inhabitants
of Judea distinguished themselves from those of Samaria by
some peculiar mode of dress ; and by this the Samaritan wo-
man might have known Christ : but it is likely that our Lord
spoke the Galilean dialect, by which we find, from Mark
xiv. 17. a Jew of that district might easily be known.
The Jews have no dealings with the Samaritans.'] Perhaps
better, {Jews have no communion with Samaritans.) These
words appear to be added by the evangelist himself, in expla-
nation of the woman's question. The original word, <rvy%gm-
Txi, has been variously translated and understood. It comes
from e-»v, together, and xgaofixt, / use, or borrow : hence it has
been understood to mean, the Jews will be under no kind of
obligation to the Samaritans — will borrow nothing from then*
■ — will not drink out of the same cup or well with them — will
not sit down to meals with them, nor eat out of the same ves-
sel— will have no religious connexion, no commercial dealings
with them. The word communion, I think, fully expresses the
sense of the original ; and being as extensive in its meaning
as our word dealings, is capable of as general an interpreta-
tion. The deadly hatred that subsisted between these two na-
tions is known to all. The Jews cursed them, and believed
them to be accursed. Their most merciful wish to the Sama-
ritans was, that they might have no part in the resurrection ;
or, in other words, that they might be annihilated.
Verse 10. If thou knewest the gift of God] AagiM signifies
a free gift. A gift is any thing that is given, for which no
equivalent has been, or is to be returned : a free gift, is that
which has been given without asking or entreaty. Such a gift
of kindness was Jesus Christ to the world, chap. iii. 16. and
through him comes the gift of the Spirit, which those who
believe on his name were to receive. Christ was not an object
of desire to the world — no man asked for him : and God,
moved thereto by his own eternal mercy, freely gave him.
Through this great gift, comes the Holy Spirit, and all other
gifts which are necessary to the salvation of a lost world.
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An. Oylmp.
CCI. 3.
the woman of Samaria.
have asked of him, and he would have
given thee b living water.
1 1 The woman saith unto him, Sir,
thou hast nothing to draw with, and the well is
deep: from whence then hast thou that living
water?
12 Art thou greater than our father Jacob,
which gave us the well, and drank thereof him-
self, and his children, and his cattle ?
13 Jesus answered and said unto her, Whosoever
drinketh of this water shall thirst again :
14 But c whosoever drinketh of the water that
b Isai. 12. 3. & 44. 3. Jer. 2. 13. Zech. 13. 1. & 14. 8. c Ch. 6. 35, 58.
Living water.] By this expression, which was common to
the inhabitants both of the East and of the West, is always
meant spring water, in opposition to dead, stagnant water,
contained in ponds, pools, and cisterns : and what our Lord
means by it, is evidently the Holy Spirit, as may be seen
chap. vii. 38, 39.
As water quenches the thirst, refreshes and invigorates the
body, purifies things defiled, and renders the earth fruitful :
so it is an apt emblem of the gift of the Holy Ghost, which
so satisfies the souls that receive it, that they thirst no more
for earthly good : it purifies also from all spiritual defilement,
on which account it is emphatically styled the Holy Spirit,
and it makes those who receive it, fruitful in every good word
and work.
Verse 11. Thou hast nothing to draw with] Ovre etvTto/tx,
exeis, thou hast no bucket. Good water is not plenty in the
East : and travellers are often obliged to carry leathern bottles
or buckets with them, and a line also, to let them down into
the deep wells, in order to draw up water. If the well was
in our Lord's time, as it was found by Mr. Maundrell, thirty-
five yards deep, it would require a considerable line to reach
it ; and with such, it is not likely that even the disciples of
our Lord were provided. The woman might well say, The
well is deep, and thou hast nothing to draw with ; whence then
hast thou that living water ?
Verse 12. Our father. Jacob] The ancient Samaritans were
undoubtedly the descendants of Jacob ; for they were the ten
tribes that revolted in the reign of Rehoboam : but those in
our Lord's time were not genuine Israelites, but a corrupted
race, sprung from a mixture of different nations, sent thither
by Salmanezer, king of the Assyrians. See 2 Kings xvii.
Verse 14. Springing up into everlasting life.] On this ac-
count he can never thirst : — for how can he lack water, who
has in himself a living eternal spring ? By this water our
Lord means also his doctrine, explaining and promising the
gifts and graces of the Holy Ghost, which proceed from Jesus
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An. Olymp.
CC1. 3.
Our hordes discourse with .
I shall give him shall never thirst ; but
the water that I shall give him a shall
be in him a well of water springing up
into everlasting life.
15 b The woman saith unto him, Sir, give me
this water, that I thirst not, neither come hither
to draw.
16 Jesus saith unto her, Go, call thy husband,
and come hither.
17 The woman answered and said, I have no
« Ch. 7. 38. b See Ch. 6. 34. & 17. 2, 3. Rom. 6. 23. 1 John 5. 20.
Christ their fountain, dwelling in a believing heart. There
is no eternal life without the Spirit ; no Spirit without Christ>
and no Christ to give the Spirit, without dwelling in the
heart : this, his whole doctrine proclaims.
Verse 15. Give me this water] She did not as yet compre-
hend our Lord's meaning ; but her curiosity was much ex-
cited, and this was the design of our Lord, that he might have
her mind properly prepared to receive the great truths which
he was about to announce.
Verse 16. Call thy husband] Our Lord appears to have
spoken these words for two purposes : 1. To make the woman
consider her own state. 2. To show her that he knew her
heart, and the secret actions of her life ; and was therefore
well qualified to teach her heavenly truths.
Verse 18. Thou hast had Jive husbands] It is not clear that
this woman was a prostitute — she might have been legally
married to those five, and might have been divorced through
some misbehaviour of her own, not amounting to adultery ;
for the adultress was to be put to death, both by the Jewish
and Samaritan law, not divorced : or she might have been
cast off through some caprice of her husband : for in the
time of our Lord, divorces were very common among the
Jews ; so that a man put away his wife for any fault. See
the note on Matt. v. 31. Some are so very fond of exagge-
rating that nothing can pass through their hands without an
increase : hence Heracleon says, she had six husbands ; and
Jerorn modestly gives her twenty-two ! Viginti duos .habuisti
maritos, et ille a quo sepelieris non est tuus. " Thou hast had
twenty-two husbands, and he by whom thou shalt be buried is
not thine." Epist. xi.
He whom thou now hast is not thy husband] Nvv it e%ets, ovx.
sort e-av «v«f. Bishop Pearce would translate this clause in
the following manner ! There is no husband whom thou now
hast— or less literally, Thou hast no husband now: probably
the meaning is, Thou art contracted to another, but not yet
brought home ; therefore he is not yet thy husband. See
Mosenmuller. Bishop Pearce contends, that our Lord did not
the woman of Samaria.
CHAP. IV.
husband. Jesus said unto her, Thou
hast well said, I have no husband :
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An. Olymp.
CC1. 3.
18 For thou hast had five husbands;
and he whom thou now hast is not thy husband :
in that saidst thou truly.
19 The woman saith unto him, Sir, cl perceive
that thou art a prophet.
20 Our fathers worshipped in d this mountain ;
and ye say, that in e Jerusalem is the place where
men ought to worship.
: Luke 7. 16. & 24. 19. Ch. 6. 14. & 7. 40. << Judg 9 7-
11. 1 Kings 9. 3. 2Chron. 7. 12.
-<=Deut. 12.
speak these words to her by way of reproof. 1. Because it is
not likely that a woman so far advanced in years, as to have
had five husbands, should have now been found living in adul-
tery with a sixth person. 2. Because it is not likely, that
our Lord would not, in some part of his discourse, have re-
proved her for her fornication, especially if guilty of it, under
such gross circumstances. 3. Nor is it likely that a woman
of so bad a life, should have had so much influence with the
people of her city, that they should, on her testimony, ver.
39 — 42. believe Jesus to be the Messiah. 4. Nor is it at all
likely, that when a discovery of her guilt was made to her,
by one whom she acknowledged to be a prophet, ver. 19. that
the first thing which came into her thoughts, should be the
important question in religion, about the place appointed by
God for his worship, so warmly contested between the Jews
and Samaritans. 5. Nor is it at all probable, that a person of
such a bad life, without any mentioned sign of repentance,
should have been the first, (perhaps the only private person)
to whom Jesus is recorded, as declaring himself to be the
Christ, as he does to her, ver. 26.
Verse 19. I perceive that thou art a prophet.] And there-
fore thought him well qualified to decide the grand question
in dispute between the Jews and the Samaritans ; but she did
not perceive him to be the Messiah.
Verse 20. Worshipped in this mountain] Probably pointing
to mount Gerizim, at the foot of which Sychar was situated.
The patriarchs had worshipped here — Jacob bui!ded an altar
on this mountain, and worshipped the true God : see Gen.
xxii. 2. xxxiii. 20. Thus she could say, Our fathers worship-
ped in this mountain. On this mountain Sanballat had built
them a temple, about 332 years before our Lord's incarna-
tion. See Joseph. Antiq. xi. c. viii. s. 4. and 2 Mace. vi. 2.
In the Hebrew Pentateuch, Deut. xxvii. 4, &c. where the
Israelites are commanded to build an altar on mount ebal,
and offer sacrifices, &c. the Samaritan Pentateuch has Gerizim
instead of Ebal; and Dr. Kennicott strongly contends, Dissert,
vol. ii. p. 20, &c. that Gerizim is the genuine reading ; but
Oar Lord's discourse with
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21 Jesus saith unto her, Woman,- be-
Anccilj3,ip' lieve me' tne *10Ur cometh, a when ye
shall neither in this mountain, nor yet at
Jerusalem, worship the Father.
22 Ye worship b ye know not what: we
know what we worship : for c salvation is of
the Jews.
23 But the hour cometh, and now is, when
»Mal. I. II. 1 Tim. 2. 8. b 2 Kings 17.29. <= Isai. 2. 3. Luke
ST. JOHN. • the ivoman of Samaria*
the true worshippers shall worship the AA M^ 4^31-
Father in d spirit e and in truth : for AncC°ly3np-
the Father seeketh such to worship
him.
24 f God is a Spirit: and they that wor-
ship him must worship him in spirit and in
truth.
25 The woman saith unto him, I know that
our blessed Lord, by the following answer, shows that the
place was a matter of little importance, as the divine worship
was no longer to be confined to either : ver. 21. See the note
on Deut. xxvii. 4.
Verse 21. The hour cometh, &c] The time was now at
hand, in which the spiritual worship of God was about to be
established in the earth ; and all the Jewish rites and cere-
monies entirely abolished.
Worship the Father] This epithet shows the mild, benig-
nant, and tender nature of the Gospel dispensation. Men
are called to worship their heavenly Father, and to consider
themselves as his children. In reference to this our Lord's
prayer begins, Our Father, who art in heaven, &c. See
rer. 23.
Verse 22. Ye worship ye know not what] The Samaritans
believed in the same God with the Jews ; but as they rejected
all the prophetical writings, they had but an imperfect know-
ledge of theDeity : besides, as they incorporated the worship
of idols with his worship, they might be justly said to wor-
ship him whom they did not properly know. See the ac-
count of their motley worship, 2 Kings xvii. 26 — 34. But
after Sanballat had built the temple on mount Gerizim, the
idolatrous worship of the Cutheans and Sepharvites, &c. was
entirely laid aside ; the same religious service being perform-
ed in the Samaritan temple, which was performed in that at
Jerusalem.
We know what we worship] We Jews acknowledge all
the attributes of his nature, and offer to him only, the sacri-
fices prescribed in the Law.
Salvation is of the Jews.] E* rai UvS'ctiuv errir, salvation is
from the Jews. Salvation seems here to mean the Saviour,
the Messiah, as it does Luke ii. 30. Acts iv. 12. and so the
woman appears to have understood it, ver. 25. The Messiah
was to spring from the Jews — from them, the preaching of
the Gospel, and the knowledge of the truth, were to go to all
the nations of the world It was to the Jews that the pro-
mises were made ; and it was in their prophetic scriptures,
which the Samaritans rejected, that Jesus Christ was pro-
claimed and described. See Isai. xi. 3.
Verse 23. The true worshippers shall worship — in spirit.]
24. 47. Rom. 9. 4, 5. a Phil. 3. 3. « Ch. 1. 17. f 2 Cor. 3. 17.
The worship of the Samaritans was a defective worship — they
did not receive the prophetical writings : that of the Jews
was a carnal worship, dealing only in the letter, and referring
to the spirit and design, which were at a distance, by types
and ceremonies. The Gospel of Christ showed the meaning
of all these carnal ordinances, and the legal sacrifices, which
had all their consummation in his offering of himself: thus a
spiritual dispensation took place of the carnal one, which
prefigured it. 2. The preaching of the Gospel discovered
the true nature of God, of salvation, of the human soul, of
earthly and of heavenly things ; and because of this, it is put
in opposition to the defective Samaritan worship.
Verse 24. God is a Spirit] This is one of the first, the
greatest, the most sublime, and necessary truths in the com-
pass of nature ! There is a God, the cause of all things — the
fountain of all perfection — without parts or dimensions, for
he is eternal— -filling the heavens and the earth — pervading,
governing, and upholding all things : for he is an infinite spi-
rit ! This God can be pleased only with that which resem-
bles himself: therefore he must hate sin and sinfulness; and
can delight in those only who are made partakers of his own
divine nature. As all creatures were made by him, so all owe
him obedience and reverence — but to be acceptable to this
infinite Spirit, the worship must be of a spiritual nature ; must
spring from the heart, through the influence of the Holy Ghost:
and it must be in truth, not only in sincerity, but performed
according to that divine revelation, which he has given men
of himself. A man worships God in spirit, when, under the
influence of the Holy Ghost, he brings all his affections, ap-
petites, and desires to the throne of God : and he worships
him in truth, when every purpose and passion of his heart,
and when every act of his religious worship, is guided and
regulated by the word of God. " The enlightened part of
mankind," says Abu'l Fazel, ''knows that true righteousness
is an upright heart ; and believes that God can only be wor-
shipped in holiness of spirit." Ayeen Akbery, vol. iii. p.
254.
" Of all worshippers," says Creeshna, " I respect him as
the most devout, who hath faith in me, and who serveth me
with a soul possessed of my Spirit." Geeta, p. 68.
Christ's discourse with
AAMb4Sl" Messias cometh, which is called Christ:
An^oiymp. when he is come a he will tell us all
cci. 3.
things.
26 Jesus saith unto her, b I that speak unto
thee am he.
27 IT And upon this came his disciples, and
marvelled that he talked with the woman : yet
no man said, What seekest thou? or, Why
talkest thou with her ?.
28 The woman then left her waterpot, and
» Ver. 29. 39. b Ch. 9. 37. Matt. 26. 63 64. Mark 14. 61, 62.
Verse 25. / know that Messias cometh] Instead of eiS'x, 1
know, several excellent MSS. and Versions read oiSa/nsv, we
know ; as if she had said, that all the Samaritans expected
the advent of the Messiah. Though they did not receive the
prophetic writings, yet the tradition of the advent of the
Messiah, which was common among the Jews, and founded
on promises contained even in the books of Moses, was gene-
rally received among the Samaritans also.
Which is called Christ] This appears to be the evangelist's
explanation of the Hebrew word, according to his custom ;
chap. i. 38, 41, 42. ix. 7, &c. for we cannot suppose that the
woman understood Greek, so as to translate the Hebrew word
to our Lord ; or that she should suppose that a person who
was a Jew, ver. 9. and a prophet, ver. 19. could stand in need
of this interpretation.
He will tell us all things.] Relative to the nature of God,
the nature of his worship, and the proper place to adore him
in. In a word, he will settle the great national question be-
tween Gerizim, and Ebal ; and we shall then know certainly
where we ought to worship.
Verse 26. Jesus saith unto her, I — am he.] Our Lord never
spoke in such direct terms concerning himself to his own
countrymen ; nor even to his own disciples, till a little before
his death. The reason given by Bishop Pearce is the follow-
ing : The woman being alone when Jesus said it, and being a
Samaritan, he had no reason to apprehend that the Samari-
tans, if they knew his claim, would disturb his ministry be-
fore the time of his suffering came ; which seems to have
been the reason why he concealed it so long from his own
countrymen.
Verse 27. Came his disciples] From the town, whither they
went to buy food, ver. 8.
Marvelled that he talked with the woman] Because it was
contrary to the custom of the Eastern countries ; and there
are many canons among the Rabbins against it. To the pre-
sent time, if a man meet even his own wife in the street, he
does not speak to her ; and this is done to keep up the ap-
pearance of a chastity and temperance, of which the Eastern
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An. Olymp.
CCI. 3.
CHAP. IV. the woman of Samariu
went her way into the city, and saith
to the men,
29 Come, see a man c which told me
all things that ever I did : is not this the Christ ?
30 Then they went out of the city, and came
unto him.
31 II In the mean while his disciples prayed
him, saying, Master, eat.
32 But he said unto them, I have meat to eat
that ye know not of.
o Ver. 25.
world knows nothing. They might wonder how a Samaritan,
in whom they could expect no spirituality, could listen to the
conversation of their Master, who never spake but about
heavenly things.
Yet no man said, &c] They were awed by his majesty ;
and knew that he must have sufficient reasons to induce him
to act apart to which he wa6 not at all accustomed. A great
man has said, " Converse sparingly, if at all, with women ;
and never alone." Every minister of the Gospel will do well
to attend to this advice.
Verse 28. Left her waterpot] She was so penetrated with
the great truths which Jesus had announced, that she forgot
her errand to the well, and returned to the city without the
water for which she came out !
Verse 29. All things that ever I did.] The Jews believed
that one essential characteristic of the Messiah would be, that
he should be able to tell the secrets of all hearts. This they
believed was predicted Isa. xi. 2, 3.
When the famous impostor Barchochab, who rose up under
the empire of Adrian, about a hundred years after the incar-
nation, professed himself to be the Messiah : after having
been deceived by him for two years, they at last thought of
putting his divinity to proof on this ground : they brought
before him persons whom he did not know, some of whom
were very vicious, and others of a different character ; they
desired him to point out who were the righteous, and who
were the wicked ? which, when he could not do, they rose
up and put him to death. La Bible de Martin.
Verse 30. They went out of the city] Such effect had the
simple testimony of the woman on their minds.
And came unto him.] Or, Were coining to him ; for they did
not reach him immediately ; all that discourse between him
and his disciples, mentioned ver. 31. to 39. inclusive, having
taken place before the people of Sychar got to the well. See
ver. 40.
Verse 31. Master, eat.] They knew that he was greatly
spent both with hunger and fatigue.
Verse 32. / have meat to eat that ye know not of] Our
4 c
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A. D. 27.
An. Olymp
CCI. 3.
Christ's discourse with his ST. JOHN.
33 Therefore said the disciples one
to another, Hath any man brought
him aught to eat ?
34 Jesus saith unto them, a My meat is to do the
will of him that sent me, and to finish his
work.
a Job 23. 12. Ch. 6. 38. & 17. 4. &. 19. 30.
blessed Lord seizes every opportunity to raise the minds of
his apostles to heavenly things, through the medium of earthly
matters. Nor does he force these things into such service.
Properly understood, earthly substances are the types, repre-
sentatives, and shadows of heavenly things.
Verse 33. Hath any man brought him aught to eat ?] Has
he got food in any preternatural way ? They could not help
remembering the miraculous interventions of Divine Provi-
dence in feeding Elijah by the ravens, at the brook Cherith,
1* Kings xvii. 4 — 6. and by the ministry of an angel, chap,
xix. 5 — 8. and our Lord's preternatural repast in the wilder-
ness, after his victory over Satan, Matt. iv. II.
Verse 34. My meat is to do the will of him that sent me]
In these words our blessed Lord teaches a lesson of zeal and
earnestness to his apostles, and to all their successors in the
Christian ministry. Let the salvation of souls lie nearer your
heart than life itself. Let eating and drinking, labour and
rest, reading, thinking, study, prayer, and all things, be di-
rected to the accomplishment of this great work. Ministers
of Jesus ! imitate your Lord ! Souls are perishing for lack
of knowledge — God has given you the key of the kingdom,
the knowledge of his word — O open unto them the gate of
life ! They are dropping by thousands into hell ! O pluck
the brands out of the burning !
Verse 35. There are yet four months, and then comcth har-
vest] In Palestine, the harvest did not begin till after the
pass-over, which was fixed on the 14th of the month Nisan,
which answers to our March, and sometimes extends into
April. The barley harvest was the first ; after that the wheat;
and both were finished by Pentecost. For, in the feast of
Pentecost, the first-fruits of all the harvest were carried to the
temple, and waved before the Lord. See Lev. xxiii. 1 1. The
four months, of which our Lord speaks here, must be com-
puted, according to M. Toynard, from Sebat, which was the
eleventh month of the sacred year, and which commenced
that year on the 13th of January; from that, till the begin-
ning of the wheat harvest, which began about a month after
the pass-over, there were exactly four monlhs. The pass-
over was that year on the 15th of Nisan, or March 28 ; and
Pentecost took place on the 17th of May. We may there-
fore suppose, that it was about the 13th of January, or be-
ginning of the month Sebat, that John the Baptist was cast
into prison, and that Christ retired into Galilee. The fixing
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disciples on the same subject.
35 Say not ye, There are yet four
months, and then cometh harvest ? be-
hold, I say unto you, Lift up your
eyes, and look on the fields ; b for
white already to harvest.
36
they are
And he that reapeth receiveth wages, and
b Matt. 9. 37. Luke 10. 2. <= Dan. 12. 3.
of this epoch is of considerable importance. See Calmet's
Com. on this place.
The following method of dividing the seasons among the
Jews is thus stated in Bava Metsia, fol. 106. " Half Tisri,
all Marheshvan, and half Cisleu, is jni sera, seed-time. Half
dsleu, whole Tebeth, and half Shebat, is -"pin choreph, win-
ter. Half Shebat, whole Mar, and half Nisan, is "lip, kor,
the winter solstice. Half Nisan, all Ijar, and half Sivan,
is TXp katsir, harvest. Half Sivan, all Tammuz, and half
Jib, is yy kyits, summer. Half Ab, all EM, and half Tisri,
is Oin chum, the great heat." The Jews sowed wheat and
spelt in 'Tisri and Marheshvan; and barley in Shebat and
Adar. Now let us reckon tct^x^vov, the four months, back-
wards, from the beginning of the barley harvest, or the middle
of the month Nisan, and we shall go back to the middle of
the month Cisleu, which will fall in with the beginning of our
December, whence it will be easy to conjecture what feast
that was, mentioned chap. v. 1. viz. the pass-over. See
Lightfoot ; and see the note on ch. v. 1.
After all that learned men have said on this passage, it does
not appear that our Lord meant any thing by it, more than
an illustration of his present subject. Though there were or
dinarily four months from seed-time to harvest, and that a
man, after he had sowed his seed, must wait patiently till the
regular and natural harvest came - yet it was not the case
now ; — the seed of life which he bad sown but a few hours
ago, had aheady brought forth much fruit ; therefore he says,
Lift up your eyes, and look on the fields, over which it is likely
the Samaritans were then coming in troops, guided by the
woman who had already received the light of the Gospel of
peace.
The fields — are white already to harvest] Multitudes of Sa-
maritans are coming to believe on me, and to be saved unto
eternal life. Probably they had a kind of white raiment.
Verse 36. And he that reapeth receiveth wages] Or, And
already the reaper receiveth wages. By making the word jjJV,
already, the beginning of this verse, on the authority of some
excellent MSS. and Versions, a more consistent sense is ob-
tained than from the common arrangement, where ^» ter-
minates the preceding verse.
Already the heavenly sower, Jesus Christ, becomes the
reaper of the produce of the seed which he had so lately
sown ; and receives the wages which he desired, the high gra-
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Many of the Samaritans believe in
gathereth fruit unto life eternal : a that
both he that soweth, and he that reap-
eth, may rejoice together.
37 And herein is that saying true, One soweth,
and another reapeth.
38 1 sent you to reap that whereon ye be-
stowed no labour : other men laboured, and
* Ch. 15. 16. Amos 9. 13. Heb. 9. 40.
tification of saving immortal souls ; and gathers in his fruit
unto eternal life. So the sower and the* reaper, who are here
one and the same person, rejoiced together, having seen the
seed time and the harvest take place on the same day. The
sower had not time to leave the field which he had sown, till
it was full time to gather in the harvest I
Verse 37. Herein is that saying true, One soweth, and another
reapeth.] Or, One is the sower, and another is the reaper. In
what respects you of this business, this proverb is true — One
is the sower, &c. for I have sent you to reap, to preach my
Gospel, and gain converts, where ye have not laboured — have
not sown the first seeds of eternal life. Others have laboured
— the patriarchs and prophets, and ye are entered into the
fruits of their labours. They announced the Messiah who
was to come, and the expectation of the people was excited,
and they longed for his appearance : but they were gathered
to their fathers before they could see the fruit of their labour.
You are come to tell the people, that the kingdom of God is
among them, and that God has visited his people.
The proverb which our Lord mentions above, was taken
from what ordinarily happens in the course of the Divine Pro-
vidence, where one takes a great deal of pains to procure
that, of which another reaps the benefit. See instances of
this proverb, Lev. xxvi. 16. Ye shall sow your seed in vain,
for your enemies shall eat it. Micah vi. 15. Thou shalt sow,
but thou shalt not reap ; thou shalt tread the olives, but not anoint
thee with the oil. See also Hos. vii. 9. The Greeks had
the same proverb : Aaa«< ^v o-nregoviri, ccXMi 2*xv ccmc-ovtxi .
So had the Latins : Aliis, leporem excitasti. You have beat
the bush, and another has found the hare. See the famous
verse of Virgil, beginning with Sic vos non vobis, in which
the fowls, the sheep, the bees, and the oxen, are elegantly
brought in as illustrations of the propriety of the proverb.
Sic vos non vobis nidificatis aves.
Sic vos non vobis vellera fertis oves.
Sic vos non vobis melliflcatis apes.
Sic vos non vobis fertis aratra boves.
So you, ye birds, of wondrous skill possest,
Not for yourselves construct the curious nest.
So you, ye sheep, who roam the verdant field,
Not for yourselves your snowy fleeces yield.
4 c 2
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CHAP. IV. Christ, on the womanys testimony
ye are entered into their labours.
39 H And many of the Samaritans
of that city believed on him b for the
saying of the woman, which testified, He told
me all that ever I did.
40 So when the Samaritans were come unto
him, they besought him that he would tarry
" Ver. 29.
So you, ye bees, who ev'ry flow'r explore,
Not for yourselves amass the honied store.
So you, ye patient kine, inur'd to toil,
Not for yourselves subdue the stubborn soil !
T. Green.
Bishop Pearce gives this text a remarkable turn. The
verse he translates thus : / sent you away, that ye might reap
that whereon you bestowed no labour ; i. e. I did not send you
to the city, (ver. 8.) for this purpose only, that ye might
buy meat : but I sent you away chiefly with this intent, that
there might be a harvest for you to reap, upon your return ;
though you sowed no seed, and bestowed no labour for that
purpose. While you were gone, I sowed spiritual seed in
the heart of a Samaritan woman ; and she is gone, and is
about to return with many of her city, whom she has brought
to believe, (ver. 39 — 42.) These, and the many more which
will believe upon hearing my doctrine, (ver. 41.) will all be
a harvest arising out of the seed which I sowed in your
absence, and on which therefore ye bestowed no labour. He
farther adds, that the Greek $eg i^eiv, stands for rav 3-e^i^eiv, and
such expressions are often used to signify, not the end and
design, but the event only. Pearce' 's Comment.
Verse 39. Many of the Samaritans — believed on him for the
saying of the woman] This woman was the first apostle of
Christ in Samaria ! She went and told her fellow-citizens,
that the Messiah was come : and gave for proof that he had
told her the most secret things she had ever done : see on
ver. 29. This word, which is twice repeated, in ver. 29. and
here, strongly intimates, that a more particular conversation
had taken place between our Lord and the Samaritan woman,
than what is here related.
Verse 40. He abode there two days.] We are not told that
he wrought any miracles among them ; this does not appear
to have been necessary : they were a simple-hearted, teach-
able people, and they credited him on the evidence of his
own eternal truth. Why are not miracles wrought now ?
Miracles were only for the establishment of the doctrines of
Christianity, where they were first preached : we profess to
believe these doctrines ; therefore, to us, miracles would be
useless. Where the doctrine is credited, no miracle is neces-
sary : the Samaritans believed, and no miracle was wrought
among them ; for the 6imple reason — it was not necessary.
A nobleman entreats
ST. JOHN.
Christ to cure his son.
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with them : and he abode there two
clays.
41 And many more believed because
of his own word :
42 And said unto the woman, Now we believe,
not because of thy saying : for a we have heard
him ourselves, and know that this is indeed the
Christ, the Saviour of the world.
43 IT Now after two days he departed thence,
and went into Galilee,
44 For b Jesus himself testified, that a prophet
hath no honour in his own country.
45 Then when he was come into Galilee, the
Galileans received him, e having seen, all the
a Ch. 17. 8. 1 John 4. 14. b Matt. 13. 57. Mark 6. 4. Luke 4. 24.
« Ch. 2. 23. & 3. 2.
Verse 42. We have heard him ourselves] On seeing and
hearing our Lord, the faith of those who had already believed
on the woman's testimony, was abundantly confirmed: and
besides those, many others believed who had not heard the
woman speak.
This indeed is the Christ] The promised Messiah.
The Saviour of the world.] Not of the Jews only, but of
the Samaritans, and of the whole Gentile world.
Verse 43. Went into Galilee.] Bishop Pearce thinks that
some words have been lost from the end of this verse, which
may be supplied thus : Went into Galilee, but not to Naza-
reth ; for Jesus himself had declared, &c. In Matt. xiii. 57.
Mark vi. 4. and Luke iv. 24. which are the only texts where
Jesus is said to have declared this, he always spake of Naza-
reth only, and not of Galilee in general, a country where he
lived for the most part, and wrought the greatest number of
his miracles, and made the most converts.
Verse 44. Jesus himself testified] He bore testimony to
the general truth of the folio wiug proverb. See on Matt.
xiii. 57.
Verse 45. Tlie Galileans received him] They received him
is the promised Messiah, because of the miracles which they
had seen him perform at Jerusalem, at the pass-over. See
chap. ii. 23.
Verse 46. Where he made the water wine.] See the notes
jn chap. ii. 1, &c Cana was on the road from Nazareth to
Capernaum, and the sea of Tiberias.
A certain nobleman] An officer of the king's court : for
this is the meaning of the original word /3*o-<A<*os, which the
Vulgate translates regulus, a little king. This officer belonged
lo Herod Antipas, who was then tetrarch of Galilee. Jerom
tails him Palatinus, and says he was an officer of the king's
things that he did at Jerusalem at the AA%^'
feast : d for they also went unto the Acc?.'33ip'
feast.
46 So Jesus came again into Cana of Galilee,
e where he made the water wine. And there
was a certain f nobleman, whose son was sick
at Capernaum.
47 When he heard that Jesus was come out
of Judea into Galilee, he went down unto him,
and besought him that he would come down,
and heal his son : for he was at the point of
death.
48 Then said Jesus unto him, g Except ye see
signs and wonders, ye will not believe.
d Deut. 1G. 16.-
-e Ch. 2. 1, 11. f Or, courtier, or, ruler.-
1. 22.
1 Cor,
palace. Others think it was Clmza, mentioned Luke viii. 3.
and others think it was Manaen, spoken of Acts xiii. 1. One
of these opinions may be true, but all solid proof is wanting.
This officer, whoever he was, appears to have had his ordinary
abode at Capernaum, and hearing that Christ was at Cana,
he came express from Capernaum thither, to entreat him to
heal his child.
Verse 48. Except ye see sig7is and wonders, &c.] Our Lord
does not tell this man that he had no faith, but that he had
not enough. If he had had none, he would not have come
from Capernaum to Cana, to beg him to heaj his son. If he
had had enough, he would have been contented with recom-
mending his son to our Lord, without entreating him to go
to Capernaum to heal him ; which intimates that he did not
believe our Lord could do it at a distance. But the words are
not addressed to the nobleman alone, but to all the Galilean
Jews in general ; for our Lord uses the plural number, which
he never does when addressing an individual. These people
differed widely from the people of Sychar : they had neither
a love of truth, nor simplicity of heart; and would not
believe any thing from heaven, unless forced on their minds
by the most striking miracles. They were favoured with the
ministry of John Baptist; but as that was not accompanied
with miracles, it was not generally credited. They require
the miracles of Christ, in order that they may credit the
advent of the Messiah. There are many like these Galileans
still in the world : they deny that God can have any influence
among men ; and as to the operations of the Holy Spirit, they,
in the genuine Galilean spirit, boldly assert, that they will
not credit any man who professes to be made a partaker of
them, unless he work a miracle in proof of his pretensions I
These persons should know, that the grace of Working mira-
He cures him, and the nobleman CHAP. IV.
49 The nobleman saith unto him, Sir,
and his family believe.
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An. oiymp. come down ere my child die.
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50 Jesus saith unto him, a Go thy
way ; thy son liveth. And the man believed the
word that Jesus had spoken unto him, and he went
his way.
51 And as he was now going down, his ser-
vants met him, and told him, saying, Thy son
liveth.
52 Then inquired he of them the hour when
» Psal. 71. 20, Luke 7. 50.
cles, was very different from that by which a man is saved ;
and that the former might exist even in the most astonishing
measure, where the latter did not. See 1 Cor. xiii. 2.
Verse 49. Sir, come down, &c] He did not think our Lord
could cure him without being present : and seems here to feel
himself hurt, because our Lord did not come at his first en-
treaty. It is difficult for a proud man, or a man in office, to
humble himself, or to treat even God Almighty with proper
respect. The spirit of this man seems not much unlike to
that of Naaman the Syrian, 2 Kings v. 1 1 .
Verse 50. Go thy way : thy son liveth] Had our Lord gone
with him as he wished, his unbelief could not have been fully
removed ; as he would have still thought, that our Lord's
power could not reach from Cana to Capernaum : in order
to destroy his unbelief at once, and bring him into the fulness
of the faith of his supreme power, he cures him, being ap
parently absent, by that energy, through which he fills both
the heavens and the earth. Here it may be observed, our
blessed Lord did what this man requested him to do, but not
in the way in which he wished it to be done. God will save
all to the uttermost who call upon him, but not in the way
in which they may desire. Eternal life is the free gift of
God, and he has a right to give it as he pleases : and he al-
ways gives his gifts in that way, in which his glory is best
promoted, and our eternal interest secured.
The man believed the word] And yet it appears that he
had suspended his faith upon a certain condition ; " If I find
on my return that my son is healed, I will believe that Jesus
is the Messiah."
Verse 52. Then inquired he of them the hour] The servants
overjoyed to find their master's son so suddenly restored, set
off to meet him, that they might impart to him tidings which
they knew would be so very agreeaoie : and he, intent on
having his faith settled, began immediately to inquire what
time it was when the fever left him, to see whether his cure
was the effect of some natural cause, or whether it was done
by the power of Christ.
Yesterday at the seventh hour] At athe time we would call
he began to amend. And they said un- AA!Vn4o31
to him, Yesterday at the seventh hour An-,°'.v,mP-
the fever left him.
53 So the father knew that it toas at the same
hour in which Jesus said unto him, Thy son
liveth : b and himself believed, and his whole
house.
54 This is again the second miracle that Je-
sus did, when he was come out of Judea into
Galilee.
b Acts 18. 8. & 16. 15, 34.
one o'clock. Dr. Macknight thinks the Roman hour is in
tended ; i. e. seven o'clock in the evening ; and this he thinks
is the reason why our Lord did not accompany the nobleman :
for as Cana was a day's journey from Capernaum, had our
Lord gone at that hour, he must have travelled in the night ,
from which it might have been inferred, that he could nol
cure the child without being personally present. Harmony.
vol. i. p. 52.
Verse 53. So the father knew] He had the fullest prooi
that his son's cure was supernatural, and that it was wrought
by the Lord Jesus.
Himself believed, and his whole house] He and his whole
family became true converts to the doctrine of the manifested
Messiah. The whole family, impressed with the great kind-
ness of God, in sending health to the child, were the more
easily led to believe in the Lord Jesus. The sickness of the
child became the mean of salvation to all the household.
hey, no doubt, thought at first, that God was dealing hardly
with them, when threatening to remove the child ; but now
they see that in very faithfulness God had afflicted them.
Let us learn never to murmur against God, or think that he
does not act kindly towards us. His wisdom cannot permit
him to err ; his goodness will not suffer him to do any thing
to his creatures, but what may be subservient to their best
interests. By providential occurrences, apparently the most
adverse, he may be securing our eternal salvation.
There is an account in Beracoth, fol. 34. very similar to this
of the evangelist ; and very possibly stolen from this holy
source. " When the son of Rab. Gamaliel fell sick, he sent
two of his disciples to R. Chanina, that he would pray to
God for him. When he had seen them, he went on the roof
of his house and prayed for him. He then came down and
said to them, His fever has departed from him. They said
unto him, Art thou a prophet ? He answered, I am neither
a prophet, nor the son of a prophet ; but when I can recite
my prayers readily, I know I shall be heard. They then
wrote down the hour, and when they returned to R. Gama-
liel, he said to them ; Ye have fulfilled your ministry — in
Observations on the doctrine
ST. JOHN
respect to my sod, all is complete. In that hour the fever,
(Don cliomah, a Trvgeros,) left him, and he desired water to
drink." Schoetgen very properly remarks ovum ovo non majus
simile est, atque hcecfabula narrationi evangelical, " one egg is
not more like to another, than this fable to the evangelical
narration."
Verse 54. This — second miracle] The first miracle which
Christ performed was in this same city of Cana, just after his
baptism : and this second took place after his arrival here
from Jerusalem ; whence we have seen he was driven by the
persecution raised against him by the scribes and Pharisees.
By construing the word ?r«A/v, again, with iXtm, he came,
that confusion which is evident in the common version is
entirely removed.
Bishop Pearce says, " It seems probable to me, that John,
when he wrote this verse, either joined the word n-xXtv to
cX6m, as he had done in verse 46. or meant that it should be
so joined in the construction."
John does not mention here the miracles which our Lord
did at Capernaum on his first journey, chap. ii. 11. nor those
which he did at Jerusalem on the feast of the pass-over. See
chap. ii. 12. Luke iv. 23.
There are several particulars in the preceding history of
the Samaritan woman, which confirm the doctrine of a par-
ticular providence, and show how God manages the most
common occurrences in order to accomplish the designs of his
mercy and love.
The Gospel must be preached to the Samaritans : this is
God's purpose ; and in this case, the wrath of man is caused
to praise him.
1. Christ finds it necessary to quit Judea because of the
persecution raised up against him by the scribes and Phari-
sees, ver. 3 — 1. How worthy of admiration is that divine
providence that presses every thing into the accomplishment
of its own designs ! The doctors of Jerusalem oblige the
Saviour to leave their city ; and a simple woman persuades
all the inhabitants of a Samaritan city to open their gates
and their hearts, and entreat the Redeemer of the world to
enter in.
2. Christ must pass through Samaria, ver. 4. He was so
situated in Judea, that he could not reach Galilee, except
through Samaria, without taking a large circuit ; which the
of a particular providence.
necessities of the present case could not admit. Thus while
he appears to fly only from the fury of his persecutors, he is
in reality seeking the lost, and fully accomplishing the work
he came into the world to perform.
3. Christ being weary, finds it necessary to sit down to
rest himself by Jacob's well, ver. 5, 6. spent with fatigue and
hunger. How energetic was this fatigue ! how active was
this rest! Nothing can happen to Christ in vain — nothing
can turn him out of the way of his mercy — his great work
he continues to carry on without the smallest interruption,
where we would have thought it must have been necessarily
suspended.
4. The disciples are obliged to go to the city to buy vic-
tuals, ver. 3. and Jesus was left alone — even this circum-
stance, was not only favourable to the conversion of the Sa-
maritan woman, but even essentially necessary, as without
it she could not have had that opportunity of conversing
freely with our Lord ; nor would it have been proper for
him to have made that discovery of himself in their presence,
which we find he did, during their absence. See the note on
ver. 26.
5. The Samaritan woman is induced at that very time to
go and draw water. Even so small a circumstance as this,
becomes a necessary part in the economy of her salvation.
There is not a circumstance in our life — not an occurrence
in our business, but God will make subservient to our salva-
tion, if we have a simple heart and a teachable spirit. The
steps of a good man especially, are ordered of the Lord : and
while he acknowledges his Maker in all his ways, he will di-
rect all his steps. A proper consideration of this great truth
will produce both confidence and humility.
6. But this blessed doctrine may be abused ; for some may
suppose that God always acts according to a fixed necessity,
through which, whasotever was, is, or will be, has had its ex-
istence, mode of being, operation, and direction, according to
predetermined irrevocable laws. This system makes God
himself the necessary agent of eternal fate, as it supposes him
to be constantly employed in doing what eternal necessity ob-
liges him to perform ; and thus his infinite freedom is bounded
or acted upon by uncontrollable necessity. Perdition is not
farther from glory, than necessitating decrees are from a
particular and gracious providence, by which the means of
salvation are placed within the reach of every human being.
CHAPTER V.
The man who had been diseased thirty-eight years, healed on the Sabbath-day, 1 — 9. The Jews cavil, persecute
Christ, and seek to kill him because he had done this cure on the Sabbath, 10 — 16. Our Lord vindicates his con-
duct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came
from God, to be the light and salvation of the world, 17 — 39. He reproves the Jews for their obstinacy, 40. hatred
to God, 41, 43. pride, 42, 44. and disbelief of their own law, 45 — 47.
The pool of Bethesda, and CHAP
FTER a this there was a feast
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An! oiymp. J~\_ of the Jews ; and Jesus went up
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to Jerusalem.
2 Now there is at Jerusalem b by the sheep
a Lev. 23. 2. Deut. 16. 1. Ch. 2. 13.
NOTES ON CHAP. V.
Verse 1. A feast] This is generally supposed by the be9t
critics, to have been the feast of the Pass-over, which was
the most eminent feast among the Jews. In several excellent
MSS. the article is added, *5 «»?**, the feast, the grand, the
principal festival. Peiavius supposes that the feast of Purim,
or lots, is here meant ; and one MS. reads j>' 8-*«v«5n»y<*, the
feast of Tabernacles. Several of the primitive Fathers believe
Pentecost to be intended : and they are followed by many of
the moderns, because in chap. vii. 2. mention is made of the
feast of Tabernacles, which followed Pentecost, and was about
&he latter end of our September ; and in chap. x. 22. mention
is made of the feast of Dedication, which was held about the
Jatter end of November. See Bp. Pearce. See chap. x. 22.
Calmet however argues, that there is no other feast with
which all the circumstances marked here so well agree, as
with the Pass-over : and Bp. Newcome, who is of Calmet's
opinion, thinks Bp. Pearce's argument concerning the suc-
cession of the feasts, to be inconclusive -, because it is assumed,
not proved, that the three feasts which he mentions above,
must have happened in the same year. See much on the
same subject in Bp. Newcome's notes to his Harmony, p.
15, &c.
Lightfoot has observed, that the other evangelists speak
very sparingly of our Lord's acts in Judea. They mention
nothing of the Pass-overs from our Lord's baptism till his
death, excepting the very last : but John points at them all.
The. first he speaks of, chap. ii. 13. the third, chap. vi. 4. the
fourth, chap. xiii. 1 . and the second in this place : for although
he does not call it the Pass-over, but a feast in general ; yet
the circumstances agree best with this feast : and our Lord's
words, chap. iv. 35. seem to cast light on this subject. See
the note there.
Verse 2. There is] This is thought by some, to be a proof
that John wrote his Gospel before the destruction of Jerusa-
lem ; and that the pool and its porticoes were still remaining.
Though there can be little doubt, that Jerusalem was destroy-
ed many years before John wrote, yet this does not ne-
cessarily imply, that the pool and its porticoes must have been
destroyed too. It, or something in its place, is shown to tra-
vellers to the present day. See Maundrell's Jour. p. 108.
But instead of «*•/, is, both the Syriac, all the Arabic, Persic,
Armenian, and JVonnius, read >jv, was ; which is to me some
proof, that it did not exist when these versions were made ;
and that the pool which is shown now, is not the original.
the miracle wrought there.
c market a pool, which is called in the
Hebrew tongue Bethesda, having five
porches.
3 In these lay a great multitude of impotent
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b Neh. 3. 1. & 12. 39. c Or, gate.
By the sheep market] Rather gate ; see Neh. iii. 1 , 32. xii. 39.
This was in all probability the gate through which the sheep
were brought which were offered in sacrifice in the temple.
A pool] Bp. Pearce thinks the word ko^v^^cc should be
translated bath, and that this place was built for the purpose
of bathing and swimming in. He observes that xaAt//>t/3«v signi-
fies to swim, in Acts xXvii. 43. In proof of this, he cites
three of the old Itala, which have natatoria, a bathing or
swimming place.
Bethesda] This word is variously written in the MSS. and
Versions : Bezalha — Bethzatha — Betzetha — Belzetha — Belzatha
— Berzeta : and many have Bethsaida. But the former read-
ing is the genuine one. Bethesda, or according to the He-
brew monno Bethchasdah, signifies literally, the house of
mercy. It got this name probably from the cures which God
mercifully performed there. It is likely the porticoes were
built for the more convenient reception of the poor and dis-
tressed, who came hither to be healed. It does not appear
that any person was obliged to pay man, for what the mercy
of God freely gave. Wicked as the Jewish people were, they
never thought of levying a tax off the poor and afflicted, for
the cures they received in these healing waters. How is it that
a well-regulated state such as that of Great Britain, can ever
permit individuals or corportions, to enrich themselves at the
expense of God's mercy, manifested in the sanative waters of
Bristol, Bath, Buxton, &c. ? Should not the accommodations
be raised at the expense of the public, that the poor might
enjoy without cost, which they are incapable of defraying, the
great blessing which the God of nature has bestowed on such
waters ? In most of those places there is a profession, that
the poor may drink and bathe gratis : but it is little better than
a pretence, and the regulations relative to this point, render
the whole nearly inefficient. However, some good is done.
Verse 3. Blind, halt, withered] To these the Codex Bezce,
three copies of the Itala, and both the Persic, add ir#£ct,XvTi-
xov, paralytic: but they are probably included among the
withered.
Waiting for the moving of the water.] This clause, with
the whole of the fourth verse, are wanting in some J'SS. and
Versions, but I think there is no sufficient evidence against
their authenticity. Griesbach seems to be of the same opi-
nion ; for though he has marked the whole passage with the
notes of doubtfulness, yet he has left it in the test. Some
have imagined that the sanative virtue was communicated te
the waters by washing in them the entrails of the beasts
*»
Of the man who was
folk, of blind, halt, withered,
waiting
A. M. 4031
A. D. 27.
An. oiymp. for the moving of the water.
cci. 3. &
4 For a an angel went down at a cer-
tain season into the pool, and troubled the water:
whosoever then first after the troubling of the
water, stepped in, was made whole of whatsoever
disease he had.
ST. JOHN. diseased thirty-eight yean.
5 And a certain man was there, which
Matt. 28. 2. 1 Cor. 9. 24.
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
which were offered in sacrifice ; and that the angel meant no
more, than merely a man sent to stir up from the bottom this
corrupt sediment, which being distributed through the water,
the pores of the person who bathed in it, were penetrated by
this matter, and his disorder repelled ! But this is a miserable
shift to get rid of the power and goodness of God, built on
the merest conjecture, self-contradictions, and every way as
unlikely as it is insupportable. It has never yet been satis-
factorily proved, that the sacrifices were ever washed ; and
could even this be proved, who can show that they were'
washed in the pool of Bethesda? These waters healed a man
in a moment of whatsoever disease he had. Now, there is no
one cause under heaven that can do this. Had only one kind
of disorders been cured here, there might have been some
countenance for this deislical conjecture — but this is not the
case : and we are obliged to believe the relation just as it
stands, and thus acknowledge the sovereign power and mercy
of God ; or take the desperate flight of an infidel, and thus
get rid of the passage altogether.
Verse 4. Angel] " Of the Lord," is added by AKL. about
twenty others, the Mthiopic, Armenian, Slavonic, Vulgate,
Anglo-Saxon, and six copies of the Itala ; Cyril and Ambrose
have also this reading. If this reading be genuine, and the
authorities which support it are both ancient and respectable,
it destroys Dr. Hammond's conjecture, that by the angel, a
messenger only, sent from the Sanhedrin, is meant, and that
these cures were all performed in a natural way.
Those who feel little or none of the work of God in their
own hearts, are not willing to allow that he works in others.
Many deny the influences of God's Spirit, merely because
they never felt them. This is to make any man's experience
the rule by which the whole word of God is to be interpreted ;
and consequently to leave no more divinity in the Bible, than
is found in the heart of him who professes to explain it.
Went down] K<*re/3«iv£v, descended. This word seems to
imply, that the angel had ceased to descend, when John
wrote. In the second verse, he spoke of the pool as being
still in existence ; and in this verse, he intimates that the
diviue influence ceased from these waters. When it began,
we know not ; but it is likely that it continued no longer than
till the crucifixion of our Lord. Some think that this never
♦ook place before, nor after this time. Neither Josephus,
had an infirmity b thirty and eight years.
6 When Jesus saw him lie, and knew
that he had been now a long time in that case, he
saith unto him, Wilt thou be made whole ?
7 The impotent man answered him, Sir, I
have no man, when the water is troubled, to
b Lam. 3. 39. Hab. 2. 3. Luke 8. 43.
Philo, nor any of the Jewish authors, mention this pool ; so
that it is very likely that it had not been long celebrated for
its healing virtue ; and that nothing of it remained when
those authors wrote.
Certain season] This probably refers to the time of the
feast, during which only this miraculous virtue lasted. It is
not likely that the angel appeared to the people — his descent
might be only known by the ebullition caused in the waters.
Was not the whole a type of Christ? See Zech. xiii. 1. He
is the true Bethesda, or house of mercy, the fountain opened to
the house of David, and to the inhabitants of Jerusalem, for
sin and for uncleanness ; unto which all the diseased may
come and find health and life eternal.
Verse 5. Had an infirmity thirty and eight years.] St.
Chrysostom conjectured that blindness was the infirmity of
this person : what it was, the inspired writer does not say —
probably it was a palsy : his case was deplorable — he was not
able to go into the pool himself, and he had no one to help
him; so that poverty and disease were here connected. The
length of the time he had been afflicted, makes the miracle
of his cure the greater. There could have been no collusion
in this case : as his affliction had lasted thirty-eight years, it
must have been known to multitudes ; therefore he could not
be a person prepared for the occasion. All Christ's miracles
have been wrought in such a way, and on such persons and
occasions, as absolutely to preclude all possibility of the suspi-
cion of imposture.
Verse 6. Wilt thou be made whole?] Christ, by asking this
question, designed to excite in this person faith, hope, and a
greater desire of being healed. He wished him to reflect on
his miserable state, that he might be the better prepared to
receive a cure, and to value it when it came. Addresses of
this kind are always proper from the preachers of the Gospel,
that the hearts, as well of hardened, as of desponding sin-
ners, may be stirred up to desire and expect salvation. Do
you wish to be healed ? Do you know that you are under
the power of a most inveterate and dangerous disease ? If so,
there is a remedy — have immediate recourse to the physician.
Questions of this kind are frequently asked in the secret of
our souls, by the inspirations of God's Spirit. Happy those
who pay attention to them, and give right answers.
Verse 7. Sir, I have no man] N«», Kvgie — " Yes, Sir; but
Christ heals the infirm man ; CHAP. V.
V^ls?1' Put me m t"ie P00^: but while I am
AcaT' coming, another steppeth down before
me.
8 Jesus saith unto him, a Rise, take up thy bed,
and walk.
9 And immediately the man was made whole,
and took up his bed, and walked : and b on the
same day was the Sabbath.
10 H The Jews therefore said unto him that was
cured, It is the Sabbath-day: c it is not lawful for
thee to carry thy bed.
11 He answered them, He that made me
* Matt. 9. 6. Mark 2. 11. Luke 5. 24. » Ch. 9. 14. c Exod. 20. 10.
!Neh. 13. 19. Jer. 17. 33, &c. Matt. 12. 2. Mark 2. 24. & 3. 4.
1 have no man :" — this is the reading of C*GH. fourteen
others, both the Syriac, latter Persic, Arabic, and Chrysos-
torn. Reader, be thankful to God for health and outward
comforts. When long affliction has been allied to deep po-
verty, how deplorable is the state t
Verse 8. Rise, take up thy bed, and walk.'] Jesus speaks
here as God. He speaks in no name bat his own, and with an
authority which belongs to God alone. And what is the conse-
quence ? the man became whole immediately :— and this sud-
den restoration to health and strength, was an incontestable
proof of the omnipotence of Christ. It has been remarked
that our Lord, after having performed a miracle, was accus-
tomed to connect some circumstance with it, which attested
its truth. After the miracle of the five loaves, he ordered
the fragments to be collected, which were more in quantity
than the loaves themselves, though several thousands had been
fed. When he changed the water into wine, he ordered some
to be taken first to the steward of the feast, that he might
taste and bear testimony to its genuineness and excellency.
When he cured the lepers, he commanded them to show
themselves to the priests, whose business it was to judge of
the cure. So here, he judged it necessary, after having cured
this infirm man, to order him not only to arise, but to take
up his bed, and walk, which sufficiently attested the miracle
which he had wrought. God's work is ever known by its ex-
cellence and good effects.
Verse 9. The same day was the Sabbath.] Mr. Toynard
supposes that this miracle was wrought on the 11th of
Nisan, the Sabbath before the Pass-over, which was cele-
brated the 14th of Nisan, or 28th of March. But why did
our Lord command this man to carry his bed on the Sab-
bath, as the law prohibited all servile work, and especially
the carrying of burthens ? See Exod. xx. 8. Jer. xvii. 21.
Neh. xiii. 15. To this it may be answered, 1. The man was
he takes up his bed and walks.
whole, the same said unto me, Take a.iv^403i-
A Jj 27
up thy bed, and walk. Ad. oi>m'P
12 Then asked they him, What man
is that which said unto thee, Take up thy bed>
and walk ? L
13 And he that was healed wist not who it was :
for Jesus had conveyed himself away, ,! a multitude
being in that place.
14 Afterward Jesus findeth him in the temple,
and said unto him, Behold, thou art made
whole : e sin no more, lest a worse thing come
unto thee.
Luke 6. 2. & 13. 14. d Or, from the multitude that nm.
La. o. II.
-'Matt. 12. 45.
a poor man, and if he had left his bed, he might have lost it ;
and he could not have conveniently watched it till the next
morning. 2. Christ showed by this that he was Lord of the
Sabbath : see Matt. xii. 8. 3. This was not contrary to the
spirit of the law : the Sabbath was made to honour God in,
and this was a public monument of his power and goodness.
4. It was consistent with the wisdom of Christ to do his mi-
racles so, that they might be seen and known by a multitude
of people ; and especially in Jerusalem, which was the capi-
tal of the country, and the centre of the Jewish religion : and
this very circumstance of the healed man carrying his bed
on the Sabbath-day, must call the attention of many to this
matter, and cause the miracle to be more generally known.
Verse 12. He that made me whole, &c.] The poor man rea-
soned conclusively : — He who could work such a miracle,
must be at least the best of men : now a good man will neither
do evil himself, nor command others to do it : but he who
cured me, ordered me to carry my bed, therefore there can
be no evil in it.
Verse 1 1. Jesus had conveyed himself away] Or, had with-
drawn himself. And this he might easily do, as there was a
crowd in the place. Some think the words indicate, that
Jesus withdrew on seeing a multitude in the place, i. e. raising
a tumult, because of the man's carrying his bed. See the mar-
gin. He had not yet finished his work, and would not expose
himself to the envy and malice of the Jewish rulers.
Verse 14. Jesus findeth him in the temple] The man being
conscious, that it was through the mercy of God that he was
restored, (though he did not as yet know distinctly who Christ
was) went to the temple to return thanks to God for his cure.
Whether this was on the same day, or some other, does not
distinctly appear : it was probably the same day, after he had
carried home his couch. How many, when they are made
well, forget the hand that has healed them ! and instead of
4d
Christ vindicates his miracle
A.M. 4031.
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CC1I. 3.
ST. JOHN.
15 The man departed, and told the
Jews that it was Jesus which had
made him whole.
16 And therefore did the Jews persecute Jesus,
and sought to slay him, because he had done these
things on the Sabbath-day.
17 If But Jesus answered them, a My Father
worketh hitherto, and I work.
18 Therefore the Jews b sought the more to
kill him, because he not only had broken the
a Ch. 9. 4. & 14. 10. b Ch. 7. 19. = Ch. 10. 30, 33. Phil. 2. 6.
gratitude and obedience to God, use their renewed health
and strength in the service of sin ! Those who make this use
of God's mercies, may consider their restoration as a respite
only from perdition.
Sinnomore, lest a worse thing come unto thee.] Our Lord,
intending to discover to this man who he was, gave him two
proofs of the perfection of his knowledge. 1 . He showed him
that he knew the secret of the past — sin no more : thereby
intimating, that his former sins were the cause of his long
affliction. 2. He showed him that he knew the future — lest
a worse thing come mito thee : if thy iniquity be repeated, thy
punishment will be increased.
Verse 15. The man departed, and told the Jews] He did
not say it was Jesus who had ordered him to carry his bed ;
but it was Jesus who had cured him : and he left them to
draw the inference, viz. That this Jesus must be the miracu-
lous power of God.
Verse 16. And sought to slay him] This clause is omitted
bv BCDL. some others, and several ancient Versions. Gries-
bach has left it out of the text ; and Professor White says, cer-
tissima delenda: but it does not appear to me that it should be
omitted. However, it was true of the Jews, whether the
words were originally in the evangelist or not. For what
cause did these persons seek to destroy our Lord ? Because
he had healed a poor man, who had been diseased thirty-eight
vears, and ordered him to carry home the couch on which he
lay ! How implacable must their malice have been ! The
spirit of religious persecution has always been the most fell
and dangerous of all on this side perdition. Every other dis-
position appears to have its moderator ; but this is wholly aban-
doned to the guidance of Satan, and has for its objects the
men who know the truth, and who live to the glory of their
God, and for the benefit of mankind. How strange, that
such should ever be objects of malice and hatred ! But
the Satanic nature in fallen man is ever opposed to whatever
comes from God.
Verse 17. My Father worketh hitherto, and I work.] Or,
As my Father worketh until now, &c. x*B-»s being understood,
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Ad. Olymp.
CCI. 3.
against the cavils of the Jews,
Sabbath, but said also that God was
his Father, c making himself equal with
God.
19 IT Then answered Jesus, and said unto
them, Verily, verily, I say unto you, d The Son
can do nothing of himself, but what he seeth
the Father do : for what things soever he doeth,
these also doeth the Son likewise.
20 For e the Father Ioveth the Son, and show-
eth him all things that himself doeth; and
i Ver. 30.
Ch. 8. 28. & 9. 4. &12. 49. & 14.
2Pet.l. 17.
10.
-e Matt. 3. 17. Ch. 3. 35.
God created the world in six days — on the seventh he rested
from all creating acts ; and set it apart to be an everlasting
memorial of his work. But though he rested from creating,
he never ceased from preserving and governing that which he
had formed — in this respect he can keep no Sabbaths: for no-
thing can continue to exist, or answer the end proposed by
the divine wisdom and goodness, without the continual energy
of God. So / work — I am constantly employed in the same
way, governing and supporting all things, comforting the
wretched, and saving the lost ; and to me, in this respect,
there is no Sabbath.
Verse 1 8. Making himself equal with God.] This the Jews
understood from the preceding verse : nor did they take a
wrong meaning out of our Lord's words ; for he plainly stated,
that whatever was the Father's work, his was the same : thus
showing that HE and the Father were ONE. They had now
found out two pretences to take away his life : one was that
he had broken the Sabbath — tAvt, dissolved, as they pretended,
the obligation of keeping it holy. The other was that he was
guilty of blasphemy, in making himself equal to God: for
both which crimes, a man, according to the Law, must suffer
death. See Numb. xv. 32. Lev. xxiv. 31, 14, 16.
Verse 19. The Son can do nothing of himself ] Because of his
inseparable union with the Father : nor can the Father do any
thing of himself, because of his infinite unity with the Son.
What things soever he doeth, these also doeth the Son] God
does nothing but what Christ does — What God does, is the
work of God, and proper to no creature— Jesus does what-
soever God does, and therefore is no created being. The
Son can do nothing but what he sees the Father do : now,
any intelligent creature may do what God cannot do : he may
err — he may sin. If Jesus can do nothing but what God
does, then he is no creature : he can neither sin, nor err, nor
act imperfectly. The conclusion from our Lord's argument
is ; If I have broken the Sabbath, so has God also; fori
can do nothing but what I see him doing. He is ever go-
verning and preserving ; I am ever employed in saving.
Verse 20. Greater works than these] Two of these he im-
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An. Olymp.
CCI. 3.
He shows his equality with the Father ;
he will show hitn greater works
these, that ye may marvel.
21 For as the Father raiseth up the
dead, and quickeneth them ; a even so the Son
quickeneth whom he will.
22 For the Father judgeth no man, but b hath
committed all judgment unto the Son :
23 That all men should honour the Son, even
as they honour the Father. c He that honour-
CHAP. V. and the blessedness of those who believe.
than eth not the Son, honoureth not the
Father which hath sent him.
24 Verily, verily, I say unto you,
my word, and believeth on
* Luke 7. 14. & 8. 54. Ch. 11. 25, 43. b Matt. 11. 27. & 28. 18. Ver. 27.
Ch. 3. 35. & 17. 2. Acts 17. 31. 1 Pet. 4. 5. <■ 1 John 2. 23.
mediately mentions; Raising the dead, ver. 21. and Judging
the world, ver. 22.
That ye may marvel.] Or, So as to make you wonder. Our
Lord sometimes speaks of himself as God, and sometimes as
ihe Ambassador of God. As he had a human and divine
nature, this distinction was essentially necessary. Many er-
rors have originated from want of attention to this circum-
stance.
Verse 21. As the Father raiseth up the dead] This he did
an the case of the widow's son at Sarepta, 1 Kings xviii. 22.
by the ministry of the prophet Elijah. And again, in the
case of the Shunammite's son, 2 Kings iv. 32 — 35. by the mi-
nistry of the prophet Elisha.
The Son quickeneth whom he will.] He raiseth from death
to life whomsoever he pleases. So he did, for he raised the
ruler's daughter, Mark v. 35 — 42. the widow's son at Nain,
Luke vii. 1 1 — 15. and Lazarus, at Bethany, John xi. 14 — 44.
Whom he will. Here our Lord points out his sovereign
power and independence ; he gives life according to his own
will — not being obliged to supplicate for the power by which
it was done, as the prophets did ; his own will being absolute
and sufficient in every case.
Verse 22. The Father judgeth no man] This confirms what
he had said before, ver. 17, 19. that the Father acts not
without the Son, nor the Son without the Father ; their acts
are common, their power equal.
Verse 23. Tliat all men should honour the Son, &c] If
then the Son is to be honoured, even as the Father is ho-
noured, then the Son must be God, as receiving that worship
which belongs to God alone. To worship any creature is
idolatry ; Christ is to be honoured even as the Father is ho-
noured ; therefore Christ is not a creature; and if. not a
creature, consequently the Creator. See chap. i. 3.
He that honoureth not the Son] God will not receive that
man's adoration who refuses to honour Jesus, even as he
honours him. The Jews expected the Messiah as a great
and powerful Prince, but they never thought of a person
coming in that character, enrobed with all the attributes of
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CCI. 3.
d He that heareth
him that sent mc, hath everlasting life, and
shall not come into condemnation ; c but is passed
from death unto life.
25 Verily, verily, I say unto you,
is coming, and now is, when f the
coming,
The
dead
hour
shall
<i Ch. 3. 16, 18. & G. 40, 47. & 8. 51. & 20. 31.-
Ephes. 2. 1, 5. & 5. 14.
e 1 John 3.
Col. 2. 13.
14.-
-f Ver. 23.
godhead. To lead them off from this error, our Lord spoke
the words recorded in these verses.
Verse 24. He that heareth my word] My doctrine — and
believeth on him that sent me — he who credits my divine mis-
sion, that I am come to give light and life to the world by
my doctrine and death — hath eternal life — the seed of this
life is Sown in his heart the moment he believes ; and shall
not come into condemnation ; us xgiirtv, into judgment — that
which will speedily come on this unbelieving race ; and that
which shall overwhelm the wicked in the great day.
But is passed from death unto life.] Msru^i^tiKev, has changed
his country, or place of abode. Death is the country where
every Christless soul lives. The man who knows not God,
lives a dying life, or a living death — but he who believes in
the Son of God, passes over from the empire of death to the
empire of life. Reader ! thou wast born in death : hast thou
yet changed the place of thy natural residence? Remember,
that to live in sin is to live in death ; and those who live and
die thus, shall die eternally.
Verse 25. The dead shall hear the voice] Three kinds of
death are mentioned in the Scriptures : natural, spiritual, and
eternal.
The first consists in the separation of the body and soul.
The second in the separation of God and the soul. The third
in the separation of body and soul from God, in the other
world. Answerable to these three kinds of death, there is
a threefold life : natural life, which consists in the union of
the soul and body. Spiritual life, which consists in the union
of God and the soul, by faith and love. Eternal life, which
consists in the communion of the body and soul with God, by
holiness, in the realms of bliss.
Of the dead, our Lord says, the hour is coming, and now
is, when they shall hear the voice of the Son of God, and live. ■
The hour is coming, when all that sleep in the dust shall
awake at the voice of the Son of man, and come to judg-
ment : for he giveth life to the dead, ver. 21, 28, 29. Again,
the hour is coming, when some of those who have died a na-
tural death, shall henr the voice of the Son of God and live
4 D 2
Christ shows himself to be the quickener ST. JOHN.
hear the voice of the Son of God : and j done
they that hear shall live.
26 For as the Father hath life in him
of the dead, and judge of the world.
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CCI. 3.
self; so hath he given to the Son to have life in
himself;
27 And a hath given him authority to exe-
cute judgment also, b because he is the Son of
man.
28 Marvel not at this : for the hour is coming,
in the which all that are in the graves shall hear
his voice,
29 c And shall come forth : d they that have
>Ver. 22. Acts 10. 42. & 17. 31. b Dan. 7. 13, 14. e Isai. 26. 19.
1 Thess. 4. 16. 1 Cor. 15. 52. a Dan. 12. 2. Mat. 25. 32, 33, 46.
again here. It is likely that our Lord had not as yet raised
any from the dead ; and he refers to those whom he intended
to raise ; see on ver. 21. Lastly, the hour now is, when
many who are dead in trespasses and sins, shall hear the
voice (the word) of the Son of God, believe and receive
spiritual life, through him.
Verse 26. Hath he given to the Son to have life, &c] Here
our Lord speaks of himself in his character of Messiah or
envoy of God.
Verse 27. Because he is the Son of man.'] Because he is
the Messiah; for in this sense the phrase, Son of man, is
often to be understood. But some join this to the next verse,
thus : — Marvel not at this, because he is the Son of man.
Verse 28. Marvel not at this] I think it quite necessary to
follow here, as noted above, the punctuation of both the Syriac,
the Armenian, Chrysostom, Damascenus, Theophylact, Euthymi-
us, and others ; which is found also in some very good MSS.
Theophylact says that the common method of reading this,
which he highly objects to, was the invention of Paul of Sa-
?nosata. In yer. 26. and 27. our Lord, speaking of himself
as envoy of God, said, the Father had given him to have life
in himself, so that like any of the ancient prophets, he could
vivify others ; and that he had given him authority to execute
judgment, probably referring to that judgment which he was
shortly to execute on this unbelieving nation : and apparently,
in direct reference to Dan. vii. 13. Behold, one like the Son of
man came with the clouds, &c. a place which the Jews ex-
pound of the promised Messiah. In this verse he anticipates
an objection, as if thejr had said : " This cannot be : thou
art a man — thou wast born among us." Our Lord answers :
Don't marvel at this, because / am a man — for greater things
than these shall be done by roe : he who now addresses you,
though disguised under the form of a man, shall appear in the
great day, to be the Judge of quick and dead : by his al-
mighty power, he shall raise all the dead ; and by his unerr-
good, unto the resurrection of
ife; and they that have done evil,
unto the resurrection of damnation.
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CCI. 3.
30 e I can of mine own self do nothing : as I
hear, I judge: and my judgment is just; be-
cause f I seek not mine own will, but the will of
the Father which hath sent me.
31 H s If I bear witness of myself, my witness
is not true.
32 h There is another that beareth witness of
me ; and I know that the witness which he wit-
nesseth of me is true.
e Ver. 19. f Matt. 26. 39. Ch. 4. 34. &. 6. 38.—
3. 14. 1> Matt. 3. 17. & 17. 5. Ch. 8. 18.
-g See Ch. 8. 14.
1 John 5. 6, 7. 9.
Rev.
ing wisdom and justice, shall adjudge the wicked to hell, and
the righteous to heaven. The first sense, however, of this
passage, appears to some the most probable ; though they
both amount nearly to the same meaning.
Verse 30. / can of mine own self do nothing] Because of
my intimate union with God. See on ver. 19.
/ seek not mine own will] I do not, I cannot attempt to do
any thing without God. This, that is, the Son of man, the
human nature which is the temple of my divinity, chap. i. 14.
is perfectly subject to the Deity that dwells in it. In this re-
spect, our blessed Lord is the perfect pattern of all his follow-
ers. In every thing their wills should submit to the will of
their heavenly Father. Nothing is more common than to
hear people say, I will do it because I choose. He who has no
better reason to give for his conduct than his own will, shall
in the end have the same reason to give for his eternal destruc-
tion. " I followed my own will, in opposition to the will of
God, and now I am plunged in the lake that burneth with fire
and brimstone."
Reader, God hath sent thee also to do his will : — his will is,
that thou shouldst abandon thy sins, and believe in the Lord
Jesus. Hast thou yet done it ?
Verse 31. If I bear witness] If I had no proof to bring
of my being the Messiah, and equal to God, common sense
would direct you to reject my testimony : but the mighty
power of God, by which I work my miracles, sufficiently at-
tests that my pretensions are well founded.
Bishop Pearce gives a different turn to this verse, by trans-
lating it interrogatively, thus : " If /only bear witness of my-
self is not my witness true? i. e. is it, on that account, not
true ? In chap. viii. 14. he says, Though I bear record of my-
self, yet my record is true. And in ver. 18. he says, I am one
that bear witness of myself."
Verse 32. There is another] God the Father, who, by his
Spirit in your prophets, described my person, office, and mi-
His testimony concerning CHAP. V
33 Ye sent unto John, a and he bare
witness unto the truth. »
34 But I receive not testimony from
these things I say, that ye might be
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man: but
saved.
Ch. 1. 15, 19, 27, 32. b 2 Pet. 1. 19. c See Matt. 13. 20. & 21. 26.
racles. You read these Scriptures, and you cannot help see-
ing that they testify of me ; — no person ever did answer the
description there given, but myself; and I answer to that
description in the fullest sense of the word. See ver. 39.
And I know] Instead of »irht, I know, tuS'xre, ye know, is
the reading of the Codex Beza, Armenian, and two of the
Itala. Ye believe the Scriptures to be of God, and that he
cannot lie ; and yet ye will not believe in me, though these
Scriptures have so clearly foretold and described me ! It is
not one of the least evils attending unbelief, that it acts not
only in opposition to God, but it also acts inconsistently with
itself. It receives the Scriptures in bulk, and acknowledges
them to have come through divine inspiration ; and yet
believes no part separately. With it the whole is true, but no
part is true ! The very unreasonableness of this conduct,
shows the principle to have come from beneath, were there
no other evidences against it.
Verse 3:3. Ye sent unto John] I am not without human tes-
timony of the most respectable kind : — Ye sent to John, and
he bare witness. There are several circumstances in John's
character, which render his testimony unexceptionable. 1.
He is consulted by the -very enemies of Christ, as a very holy
and extraordinary man. 2. Ho is perfectly free from all self-
interest, having declined making the loc^t advantage by his
own reputation. 3. He is sincere, undaunted, and so averse
from all kinds of flattery, that he reproves Herod at the
hazard of his liberty and life. 4. He was so far from being
solicted by Christ to give his testimony, that he had not even
seen him, when he gave it. See chap. i. 19 — 28.
Verse 34. But I receive not testimony from man [only.] I
have no need of John's testimony : the works that I do, bear
.sufficient testimony to me, ver. 36.
But these things I say, &c.] You believed John to be a pro-
phet— a prophet cannot lie : he bore testimony that I am the
Lamb of God, that beareth away the sin of the world, chap,
i. 29. therefore, that ye may be saved by believing in me as
such, I have appealed to John's testimony.
Verse 35. He was a burning and a shining light] Hv «
Ay#va? o xxiofAivos teat <pxtvm, should be translated, He was a
burning and a shining lamp. He was not t« <p&>s rev no^av,
the light of the world, i. e. the sun : but he was a At^ves, a
lamp, to give a clear and steady light till the sun should arise.
It is supposed that John had been cast into prison about four
months before this time. See the note on chap. iv. 35. As
John the Baptist
35 He was a burning and b a shining
light: and cye were willing for a sea-
son to rejoice in his light
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36 Iff But d I have greater witness than that of
John : for e the works which the Father hath
Mark 6. 20.-
-d 1 John 5. 9. e Ch. 3. 2. & 10. 25. & 15. 24.
says
his light continued no longer to shine, our Lord
WAS.
The expression of lamp, our Lord took from the ordinary
custom of the Jews, who termed their eminent doctors, the
lamps of Israel. A lighted candle is a proper emblem of a
minister of God; and alleri serviens consumor — " In seTving
others, I myself destroy :" — a proper motto. There are few
who preach the Gospel faithfully that do not lose their live?
by it. Burning may refer to the zeal with which John exe-
cuted his message ; and shining may refer to the clearness of
the testimony which he bore concerning Christ. Only to
shine, is but vanity ; and to burn without sliini/ig, will never
edify the church of God. Some shine, and some burn, but
few both shine and burn; and many there are who are de-
nominated pastors, who neither shine nor burn. He who
wishes to save souls, must both burn and shine ; the clear light
of the knowledge of the sacred records must fill his under-
standing; and the holy flame of loving zeal must occupy his
heart. Zeal without knowledge is continually blundering ; and
knowledge without zeal makes no converts to Christ.
For a season] The time between his beginning to preach
and his being cast into prison.
To rejoice] AyaXXiao-Qtivcti, to jump for joy, as we would
express it. They were exceedingly rejoiced to hear that the
Messiah was come, because they expected him to deliver
them out of the hands of the Romans : but when a spiritual
deliverance, of infinitely greater moment, was preached to
them, they rejected both it, and the light which made it
manifest.
Verse 36. But I have greater witness] However decisive
the judgment of such a man as John may be, who was the
lamp of Israel, a miracle of grace, filled with the spirit of
Elijah, and more than any prophet, because he pointed out,
not the Messiah who was to come, but the Messiah who was
already come : nevertheless, I am not obliged to depend on
his testimony alone ; for I have a greater one ; that of Him
whom you acknowledge to be your God. And how do I
prove that this God bears testimony to me ? By my works :
these miracles, which attest my mission, and prove by them-
selves, that nothing less than unlimited power and boundless
love could ever produce them. By my word only, I hare
perfectly and instantly healed a man who was diseased thirty
aud eight years. Ye see the miracle — the man is before you
whole and sound. Why then do ye not believe in my mission,
that ye may embrace my doctrine, and be saved ?
The witnesses to the person
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Acc?ifp- that
given me to finish, the same
I do, bear witness of me
the Father hath sent me.
works
that
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37 And the Father himself, which hath sent
me, a hath borne witness of me. Ye have nei-
nor seen his
ther heard his voice at any time,
shape.
38 And ye have not his word abiding in you
ST. JOHN. and doctrine of Christ
for whom he hath sent, him ye believe
not.
39 IT c Search the Scriptures ; for in
them ye think ye have eternal life : and u they are
they which testify of me.
40 e And ye will not come to me, that ye might
have life.
41 Tf f I receive not honour from men.
* Matt. 3. 17. & 17. 5. Ch. 6. 27. & 8. 18. *> Deut. 4. 12. Ch. 1. 18.
1 Tim. 1. 17. 1 John 4. 12. c Isai. 8. 20. & 34. 16. Luke 16. 29. Ver. 46.
Verse 37. The Father himself — hath borne -witness] That is,
by his prophets.
Ye have neither heard his voice] I make these words, with
Bp. Pearce, a parenthesis : the sense is — " Not that my Fa-
ther ever appeared visibly or spake audibly to any of you ;
but he did it by the mouths of his prophets." Lately, how-
ever, he had added to their testimony his own voice from
heaven, on the day of Christ's baptism. See Matt. iii. 17.
Verse 38. Ye have not his word abiding in you] Though
ye believe the Scriptures to be of God, yet ye do not let them
take hold of your hearts — his word is in your mouth, but not
in your mind. What a miserable lot ! to read the Scriptures
as the true sayings of God, and yet to get no salvation from
them! Thyword, says David, (Psal. cxix. 11.) have I hid in
my heart, that I might not sin against thee. This, these Jews
had not done. Reader, hast thou ?
Verse 39. Search the Scriptures] Egevvure txs ygxpxs. This
should be translated, not in the imperative, but in the in-
dicative mood — Thus, Ye search the Scriptures diligently.
That these words are commonly read in the imperative mood
is sufficiently known ; but this reading can never accord well
with the following verse, nor can the force and energy of the
words be perceived by this version.
The Rabbins strongly recommend the study of the Scrip-
tures. The Talmud, Tract. Shabbath, fol. 30. brings in God
thus addressing David : "lam better pleased with one day in
which thou sittest and studiest the Law, than I shall be with a
thousand sacrifices which thy son Solomon shall offer upon
my altar."
Perhaps the Scriptures were never more diligently searched
than at that very time : first, because they were in expectation
of the immediate appearing qf the Messiah; secondly, be-
cause they wished to find out allegories in them, (See Philo ;)
and thirdly, because they found these Scriptures to contain
the promise of an eternal life. He, said they, who studies
daily in the Law, is worthy to have a portion in the world to
come, Sohar. Genes, fol. 31. Hence we may infer, 1st. That
the Jews had the knowledge of a future state before the com-
ing of Christ ; and 2dly. That they got that knowledge from
the Old Testament Scriptures.
Acts 17. 11.
& 3. 19. —
a Deut. 18. 15, 18. Luke 24. 27. Ch. 1. 45. e ch. 1. 11.
■f Ver. 34. 1 Thess. 2. 6.
The word egeware, which might be translated, Ye search
diligently, is very expressive. Homer, 1l. xviii. 1. 321.
applies it to a lion deprived of his whelps, who " scours the
plains, and traces the footsteps of the man." And in
Odyss. xix. 1. 436. to dogs tracing their game by the scent
of the foot.
In the Septuagint, the verb sgswcta answers to the Hebrew
WBft chapash, to search by uncovering; to "ipn chakar, to
search minutely, to explore ; to *]BT1 chashaph, to strip, make
bare ; and to tW2fl? mashash, to feel, search by feeling. It is
compounded of t%ia, I seek, and ewq, a bed; " and is," says
St. Chrysostom, " a metaphor taken from those who dig deep,
and search for metals in the bowels of the earth. They look
for the bed where the metal lies, and break every clod, and
sift and examine the whole, in order to discover the ore."
Those who read the verse in the, imperative mood, consider
it an exhortation to the diligent study of the Sacred Writings.
Search ; that is, shake and sift theai, as the word also signi-
fies : search narrowly, till che true force and meaning of every
sentence, ye»5 of every word and syllable, nay, of every letter
and yod therein, be known and understood. Confer place
with place ; the scope of one place with that of another ; things
going before with things coming after: compare word with
word, letter with letter, and search the whole thoroughly.
See Parkhurst, Mintert, and Leigh.
Leaving every translation of the present passage out oi
the question, this is the proper method of reading and examin-
ing the Scriptures, so as to become wise unto salvation
through them.
Verse 40. And ye will not come to me] Though ye thus
search the Scriptures, in hopes of finding the Messiah and
eternal life in them, yet ye will not come unto me, believe in
me, and be my disciples, though so clearly pointed out by
them, that ye may have that eternal life which can only come
through me.
Verse 41. J receive not honour from men] I do not stand
in need of you or your testimony. I act neither through self-
interest, nor vanity. Your salvation can add nothing to me,
nor can your destruction injure me : I speak only through my
love for your souls, that ye may be saved.
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The Jews reprehended for their
42 But I know you, that ye have not
the love of God in you.
43 I am come in my Father's name,
and ye receive me not: if another shall come
in his own name, him ye will receive.
44 a How can ye believe, which receive honour
one of another, and seek not the honour that
cometh from God only ?
Cb. 12. 43.-
-b Kom. 2. 29.— c Rom. 2. 12..
-d Gen. 3. 15. & 12. 3.
Verse 42. But I know you that ye have not, &c] Don't
say that you oppose me through zeal for God's honour, and
love for his name, because I make myself equal to him : no,
this is not the case. I know the dispositions of your souls ;
and I know ye have neither love for his name, nor zeal for his
glory. Incorrigible ignorance, and malicious jealousy actuate
your hearts. Ye read the Scriptures, but ye do not enter
into their meaning. Had you been as diligent to find out the
truth, as you have been to find out allegories, false glosses,
and something to countenance you in your crimes, you
would have known that the Messiah, who is equal with
God, must be the Son of man also, and the inheriter of
David's throne ; and that the very works which I do, are
those which the prophets have foretold the Messiah should
perform. See Dan. vii. 13, 14. Isai. ix. 6, 7. xi. 1 — 5, 10.
xxxv. 4—6.
Verse 43. J am come in my Father's name] With all his in-
fluence and authority. Among the Rabbins, it was essential to
a teacher's credit, that he should be able to support his doc-
trine by the authority of some eminent persons who had gone
before. Hence the form, Coming in the name of another.
If another shall come in his own name] Having no divine in-
fluence, and no other authority than his own, him ye will
receive. That this was notoriously the case, may appear from
Josephus, Antiq. b. xviii. c. 14. Acts v. 36, 37. Eusebius,
Eccl. Hist. b. iv. c. 6. It is by the just judgment of God,
that those, who will not believe the truth of God, shall be
so given up as to believe the most absurd of lies. For an ac-
count of these false Christs, see the notes on Matt. xxiv. 5.
Verse 44. How can ye believe which receive honour, &c]
The grand obstacle to the salvation of the scribes and Phari-
sees was their pride, vanity, and self-love. They lived on
each other's praise. If they had acknowledged Christ as the
only teacher, they must have given up the good opinion of the
multitude ; and they chose rather to lose their souls than to
forfeit their reputation among men .' This is the ruin of
millions. They would be religious, if religion and worldly
honour were connected : but as the kingdom of Christ is not
of this world, and their hearts and souls are wedded to the
earth, they will not accept the salvation which is offered to
?hem on these terms — Deny thyself: take up thy cross, and
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CHAP. V. earthly-mindedness and unbelief.
45 H Do not think that I will accuse
you to the Father : c there is one that
accuseth you, even Moses, in whom
ye trust.
46 For had ye believed Moses, ye would have
believed me : a for he wrote of me.
47 But if ye believe not his writings, how shall
ye believe my words ?
18.;i8. & 22. 18. & 49. 10. Deut. 18. 15, 18- Ch. 1. 45. Acts 26. 22.
follow ME. It is no wonder that we never find person?
making any ' progress in religion, who mix with the world,
and in any respect regulate their conduct by its antichristian
customs, maxims, and fashions.
From God only ?] Or, from the only God — Xlxgx tov (itv»\.
&sov. Two of the ancient Slavonic Versions read, From the
only-begotten Son of God.
Verse 45. Do not think that I will accuse you] You have
accused me with the breach of the Sabbath, which accusation
I have demonstrated to be false : I could, in return, accuse
you, and substantiate the accusation, with the breach of the
whole law ; but this I need not do, for Moses, in whom ye
trust, accuses you. You read his Law, acknowledge you
should obey it, and yet break it both in the letter and in the
spirit. This Law, therefore, accuses and condemns you.
It was a maxim among the Jews, that none could accuse
them but Moses ; the spirit of which seems to be, that only'so
pure and enlightened a legislator could find fault with such a
noble and excellent people ! For notwithstanding their abo-
minations, they supposed themselves the most excellent of
mankind !
Verse 46. He wrote of me] For instance, in reciting the
prophecy of Jacob, Gen. xlix. 10. The sceptre shall not depart
from Judah, nor a lawgiver from between his feet, until
Shiloh come ; and unto him shall the gathering of the people
be. And in Deut. xviii. 18. I will raise them up a Prophet
from among their brethren like unto thee ; and I will put my
words in his mouth, &c. Confer this with Acts iii. 22. and
vii. 37. Besides, Moses pointed out the Messiah in a mul-
titude of symbols and figures, which are found in the history
of the patriarchs, the ceremonial laws, and especially in the
whole sacrificial system. All these were well defined, though
shadowy representations of the birth, life, sufferings, death,
and resurrection of the Saviour of the world. Add to this,
Moses has given you certain marks to distinguish the false
from the true prophet, Deut. xiii. 1—3. xviii. 22. which, if
you apply to me, you will find that I am not a false, but a
true Prophet of the Most High God.
Verse 47. But if ye believe not his writings, &c] If you
lay them not to heart — if you draw not those conclusions from
them which their very letter, as well as their spirit, authorizes
.Reflection on the incredulity
ST. JOHN.
of the Jews and the disciples,
you to draw, how shall ye believe my words, against which ye
have taken up the most ungrounded prejudice ! It is no won-
der that we find the Jews still in the gall of bitterness, and
bond of iniquity : as they believe not Moses and the Prophets
in reference to the Messiah, it is no marvel that they reject
Christ and the Apostles. Till they see and acknowledge from
the law and the prophets that Christ must have come, they
will never believe the Gospel. St. Paul says, 2. Cor. iii. 15.
that even until this day, when Moses (i. e. the law) is read, the
veil is upon their hearts ; — so that they see not to the end of that
which is abolished: ver. 13. Nor will this veil be taken away,
till they turn from worldly gain and atheism (which appears to
be their general system) to the Lord; ver. 16. and then the
light of the glory of God shall shine on them in the face
(through the mediation and merits) of Jesus Christ.
It appears that this discourse of our Lord had effectually
confounded these Jews, for they went away without replying
— a manifest proof they had nothing to say.
1. In all periods of their history, the Jews were both an incre
dulous and disobedient people : perhaps it was on this ground
that God first chose them to be keepers of his testimonies ; for
had they not had the most incontrovertible proofs that God
did speak, they would neither have credited, nor preserved his
oracles. Their incredulity is, therefore, no mean proof of the
divine authority of the law and the prophets. The apostles*
who were all Jews, partook deeply of the same spirit, as va-
rious places in the Gospel prove ; and had not they had the
fullest evidence of the divinity of their Master, they would not
have believed, much less have sealed the truth with their blood.
Thus their incredulity is a strong proof of the authenticity of
the Gospel.
2. When a man, through prejudice, bigotry, or malevo-
lence, ia determined to disbelieve, both evidence and demon-
stration are lost upon him : he is incapable of conviction,
because he is determined not to yield. This zuas, this is the
case with the Jews — there are facts before their eyes suffi-
cient to convince and confound them ; but they have made a
covenant with unbelief, and therefore they continue blind,
ignorant, and wicked ; obstinately closing their eyes against
the light, and thus the wrath of God is coming upon them to
the very uttermost. But shall not a rebellious and wicked
Christian be judged worthy of more punishment ? certainly :
for he professes to believe that truth which is able to make
him wise unto salvation, by faith in Jesus Christ* Reader, it
is an awful thing to trifle with the Gospel ! the God of it is
pure, jealous, and holy. Come unto him, and implore for-
giveness of thy past sins, that thou mayest have eternal life.,
CHAPTER VI.
Jesus passes the sea of Tiberias, and a great multitude follow him, 1 — 4. He feeds five thousand with five loaves
and two fishes, 5 — 13. They acknozuledge him to be the prophet that should come into the world, 14. They
purpose to force him to become their king ; and he withdraws from the multitude, 15. The disciples take ship, and
go towards Capernaum, and are overtaken with a storm, 17, 18. Christ comes to them walking upon the water,
19 — 21. The people take boats and follozo him, 22 — 24. He reproves their fleshly motives, 25 — 27. They
profess a desire to be instructed, 28. Christ preaches to them, and shozvs them that he is the bread of life, and that
they who reject him are without excuse, 29 — 40. They are offended, and cavil, 41, 42. He asserts and illus-
trates his foregoing discourse, 43 — 51. They again cavil, and Christ gives farther explanations, 52 — 59. Several
of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have
life, GO. He shows them that his words are to be spiritually understood, 61 — 65. Several of them withdraw from
him, 66. He questions the tzoelve, whether they also zoere disposed to forsake him, and Peter anszvers for the zvhole,
67 — 69. Christ exposes the perfidy of Judas, 70, 71.
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AFTER J1 these things Jesus went
over the sea of Galilee, which is
the sea of Tiberias.
a Matt. 14. 15.. Mark 6. 35. Lute 9. 10, 12.
NOTES ON CHAP. VI.
Verse 1. After these things] This is a sort of indefinite
expression, from which we can gather nothing relative to the
2 And b a great multitude followed him
because they saw his miracles which he
did on them that were diseased.
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b Luke 6. 17. & 9. 11.
time in which these things happened. It refers, no doubt, to
transactions in the preceding year.
Jesus went over the sea of Galilee] Or,- as some translate
Jesus questions his disciples
CHAP. VI.
concerning feeding the multitude.
a.m. 4032. 3 And Jesus went up into a moun-
A. D. 28. • i i • v
An.oiymp. tain, and there he sat with his dis-
co. 4.
es.
cipl
4 a And the pass-over, a feast of the Jews, was
nigh.
5 b When Jesus then lifted up his eyes, and
saw a great company come unto him, he saith
unto Philip, Whence shall we buy bread, that
these may eat ?
» Lev. 23. 5, 7. Deut. 16. I. Ch. 2. 13. &, 5. 1.
the words, by the side of the sea of Galilee. From Luke, chap
ix. 10. we learn that this was a desert place in the vicinity of
Bethsaida. The sea of Galilee, Gennesaret, and, Tiberias, are
the same in the New Testament with the sea of Cinnereth in
the Old. Tiberias was a city in Galilee, situated on the
western side of the lake. See on ver. 22.
Verse 2. They saw his miracles which he did] John does
not mention these miracles ; but Matthew details them from
chap. xii. 2. to chap. xiv. 13. John seems more intent on
supplying the deficiencies of the other evangelists, than in
writing a connected history himself.
Verse 3. Went up into a mountain] This mountain must
have been in the desert of Bethsaida, in the territories of
Philip, tetrarch of Galilee. Our Lord withdrew to this place
for a little rest ; for he and his disciples had been so thronged
with the multitudes continually coming and going, that they
had not time to take necessary food. See Mark vi. 31.
Verse 4. And the pass-over-^-was nigh.] This happened
about ten or twelve days before the third pass-over which
Christ celebrated after his baptism. Calmet. For a parti-
cular account of our Lord's four pass-overs see the note on
chap. ii. 13.
For thirty days before the pass-over there were great pre-
parations made by the Jews, but especially in the last nine-
teen days, in order to celebrate the feast with due solemnity.
Lightfoot supposes that what is here related happened within
the last fifteen days. See Calmefs opinion above.
Verse 5. Saw a great company] See this miracle explained at
large on Matt. xiv. 13, &c. Mark vi. 31, &c. Luke ix. 10, &c.
In speaking of the pass-overs, and various other matters, it
does not appear that John follows any strict chronological
order.
From ver. 15. it appears that our Lord had come down
from the mountain, and fed the multitudes in a plain at the
foot of it,
Saith unto Philip] This, with what follows to the end of
the seventh verse, are not mentioned by any of the other
evangelists.
6 And this he said to prove him: AAM^4tl2-
i A. D. 28.
for he himself knew what he would An.oiymp.
do. __—
7 Philip answered him, c Two hundred penny-
worth of bread is not sufficient for them, that
every one of them may take a little.
8 One of his disciples, Andrew, Simon Peter's
brother, saith unto him,
9 There is a lad here, which hath five barley
b Matt. 14. 14. Mark 6. 35. Luke 9. 12. <= See Numb. 11. 21, 22.
Philip was probably the provider for the disciples, as Judas
was the treasurer.
Whence shall we buy bread] Instead of ctyogxa-ofuv, shall we
buy, I should read xyepxc-a/x.sv, may we buy, which is the read-
ing of ABDEHLS. Mt. BV. and many others. As Philip was
of Bethsaida, chap. i. 44. xii. 21. he must have been much
better acquainted with the country in which they then were
than any other of the disciples.
Verse 6. This he said to prove him] To try his faith, and
to see whether he and the other apostles had paid proper
attention to the miracles which they had already seen him
work ; and to draw their attention more particularly to that
which he was now about to perform. This is an observation
of the evangelist himself, who often interweaves his own
judgment with the facts he relates, which St. Matthew rarely
ever does. The other evangelists say, that previously to this
miracle, he continued to instruct and heal the multitudes till it
was near the close of the day. Matt. xiv. 14, 15. Mark vi.
34, 35. Lukeix. 11, 12.
Verse 7. Two hundred pennyworth] This sum, rating the
dfnarius at 7f d. would amount to £6. 9s. 2d. of our money,
and appears to have been more than our Lord and all his dis-
ciples were worth of this world's goods. See the notes on
Matt, xviii. 28.
Verse 8. Andrew, Simon Peter's brother, saith] The other
evangelists attribute this answer to the apostles in general.
See the passages referred to above.
Verse 9 There is a lad here] Usci^iav, a little boy, or ser-
vant, probably one who carried the apostles' provisions, or
who came on purpose to sell his bread and fish.
Five barley loaves] Barley scarcely bore one-third of the
value of wheat in the East : see Rev. vi. 6. That it was a very
mean fare, appears from Ezek. xiii. 19. where the false pro-
phetesses are said to pollute the name of God for handfuls of
barley, i. e. for the meanest reward. And Plutarch in Apoph.
p. 174, speaking concerning the flight of Artaxerxes Mnemon,
says he was reduced to such distress as to be obliged to eat
barley bread. See Kypke. From this and other circum-
4 E
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sit down.
Five thousand fed with five ST. JOHN.
loaves, and two small fishes : a but what
are they among so many?
10 And Jesus said, Make the men
(Now there was much grass in the
place.) So the men sat down, in number about
five thousand.
11 And Jesus took the loaves; and when he
had given thanks he distributed to the disciples,
and the disciples to them that were set down;
and likewise of the fishes as much as they
would.
12 When they were filled, he said unto his
disciples, Gather up the fragments that remain,
that nothing be lost.
13 Therefore they gathered them together, and
barley loaves and two fishes.
* 2 Kings 4. 43. » Gen. 49. 10. Dent. 18. 15, 18. Matt. 11. 3.
stances, we may plainly perceive that the self-denying doc-
trine preached by Christ and his apostles, was fully exempli-
fied in their own manner of living.
Two small Jlskes] Avo o-^/x^ix. The word s-^osf/av signified
■whatever is eaten with bread, to perfect the meal, or to make it
easy of deglutition, or to help the digestion. There is no
word in the English language for it, which is a great defect.
The inhabitants of Scotland, and of the north and northwest
of Ireland, use the word kytshcn, by which they express what-
ever is eaten with bread or potatoes, as flesh, fish, butter, milk,
eggs, Sac. no satisfactory etymology of which word I am
able to offer. In the parallel places in the other three evan-
gelists, instead of o-J/xgict, tx$vct<; is used ; so that the word evi-
dently means fish in the text of St. John : see on chap. xxi. 5.
Verse 10. There was much grass in the place.] Perhaps
newly mown grass, or hay, is meant, (so the Vulgate fcenum)
and this circumstance marks out more particularly that the
pass-over was at hand. In Palestine the grass is ready for
mowing in March; and this miracle seems to have been
wrought only a few days before the commencement of that
festival : see ver. 4.
Verse 1J. Jesus took the loaves'] See the notes on Matt. xiv.
19 — 21. As there were five leaves and five thousand people,
so there was one loaf to every thousatid men, independently
of the women and children.
Verse 12. Gather up the fragments] "Gre.it will be the
punishment of those who waste the crumbs of food, scatter
peed, and neglect the law." Synops. Sohar. Among the
Jews the rws peah, or residue after a meal, was the property
of the servitors.
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is ot a
that prophet that should come into the
filled twelve baskets with the frag-
ments of the five barley loaves, which
remained over and above unto them
that had eaten.
14 Then those men, when they had seen the
miracle that Jesus did, said, This is of
truth b
world.
15 IT When Jesus therefore perceived that
they would come and take him by force, to
make him a king, he departed again into a
mountain himself alone.
1 6 c And when even was now come, his disci-
ples went down unto the sea,
17 And entered into a ship, and went over
Ch 1. 21. & 4. 19, 25. & 7. 40. « Matt. 14. 23. Mark 6. 47.
Verse 14. This is of a truth that prophet] Spoken of
Deut. xviii. 15. viz. the Messiah. How near were these
people at this time to the kingdom of heaven !
Verse 15. Take him by force to make him a king] The
Jews had often suffered by famine in those times in which their
enemies were permitted to prevail over them : but finding that
Jesus had such power as to multiply a few loaves to feed thou-
sands, they took it for granted that while he was at their head
no evil could possibly happen to them ; and therefore were
determined immediately to proclaim him king, and rid them-
selves at once of Herod and the Romans. Our Lord perceiving
this, either by some words which they had dropped, or by his
penetration of their hearts, retired before the project had been
fully formed, or could be put into execution. It was not till
a considerable time afterward, that, even the disciples fully
understood that his kingdom ivas not of this world.
Into a mountain] That on which he was with his disciples
previously to his working this miracle : see ver. 3.
St. Matthew, chap. xiv. 22, 23. and Mark vi. 45, 46. say,
that before this Jesus constrained his disciples to embark in
the vessel, and go along the seacoast towards Capernaum, or
Bethsaida : see here ver. 17. and the note on Mark vi. 45.
and that after they were gone, he dismissed the multitudes,
having, no doubt, given them such advices as the nature of the
case required ; after which he went into the mountain to pray.
Worldly wisdom would have said, " Declare thyself king :
yield to the desires of the people : this will be the readiest way
of converting the Jews." No. Jesus must die for the sin of
the world. — No man's heart can be turned to God by outward
pomp or splendour — no saving change can be brought about by
M
The disciples taken in a storm. CHAP. VI
the sea towards Capernaum. aAnd it
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was now dark, and Jesus was not
come to them.
18 And the sea arose by reason of a. great wind
that blew.
19 So when they had rowed about five and
twenty or thirty furlongs, they see Jesus walk-
ing on the sea, and drawing nigh unto the ship :
and they were afraid.
20 But he saith unto them, It is I; be not
afraid.
21 Then they willingly received him into the
ship : b and immediately the ship was at the land
whither they went.
22 H The day following, when the people
» Matt. 14. 25. Mark 6. 47.
any might or any power, but by the Spirit of the Lord of hosts.
Zech. iv. 6.
Verse 17. Towards Capernaum] St. Mark says, chap. vi.
45. that our Lord commanded them to go along to Bethsaida ;
and in the course of the history we find they got neither to
Bethsaida nor Capernaum, but landed in the country of Gen-
nesaret: Matt. xiv. 34. Our Lord seems to have desired them
to go either to Bethsaida or Capernaum, which were only a very
few miles distant, and on the same side of the sea. The reason
why they could reach neither, was the storm which the evan-
gelists say rose at the time, and the wind being contrary : the
storm being probably excited by the Prince of the power of
the air. Capernaum lay at the northern part of this sea, and
they went along the Galilean or western coast, probably expect-
ing Christ to come to them, on which account they might keep
in close by the land. But there are great difficulties in fixing
the places mentioned by the evangelists. By some writers
Bethsaida and Capernaum are placed on opposite sides of this
lake ; by others on the same side. Sometimes when our trans-
lation speaks of passing over the sea, &c. a coasting voyage
only is meant, as we find the disciples landing on the same
side from which they had departed : see the note on ver. 22.
Verse 19. Had rowed] Their vessel was a small one only,
something of the boat kind : as to sails, if they had any, they
could not now venture to carry them, because of the storm.
Five and twenty or thirty furlongs] Between three and four
miles, The sea of Tiberias, on which they now were, was,
according to Josephus, War, book iii. chap. 25. forty furlongs,
or Jive miles in breadth ; and one hundred and forty furlongs,
or eighteen miles in length. Pliny, lib. v. chap. 15. makes it
about six miles broad, and sixteen long.
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Multitudes follow Christ.
which stood on the other side of the
sea saw that there was none either boat
there, save that one whereinto his dis-
ciples were entered, and that Jesus went not with
his disciples into the boat, but that his disciples
were gone away alone ;
23 (Howbeit there came other boats from
Tiberias nigh unto the place where they did
eat bread, after that the Lord had given
thanks :)
24 When the people therefore saw that Jesus
was not there, neither his disciples, they also
took shipping, and came to Capernaum, seeking
for Jesus.
25 And when they had found him on the
b Matt. 14. 32. Mark 6. 51.
They see Jesus] See the notes on Matt. xiv. 25, &c.
Verse 21. Immediately the ship was at the land] How far
they were from the place at which they landed when our Lord
came to them, we know not. But the evangelist seems to speak
of their sudden arrival there as extraordinary and miraculous.
Verse 22. The people which stood on the other side] Erwai
ireg»v tjj; e#A«ers-jj5, standing by the sea-side. The people were
not on the other side, i. e. in Perea, as our Version states; but
on that side where Bethsaida lay : see the notes on Matt. xiv.
25. and 34. and on Mark vi. 45. The Greek word wej «», says
Bishop Pearce, seems to signify in Scripture sometimes on the
side of, and sometimes on this side of: see Jos. v. 1. and
1 Mace. ix. 34. The Hebrew word lay abar, signifies by the
side: Exod. xxviii. 26. and is translated on this side in Deut,
iv. 29. It has the same meaning in the Septuagint, Deut. i. 5.
iii. 8. xiv. 46. Iligstv, says Vorstius, is the same with nxg a, near
to. This is evidently the meaning of the word in Malt. iv. 15.
as it appears from what is said of the land of Zebulon and
Nepthali, that by iregxv is not meant beyond, but by the side of;
because those two tribes inhabited the western side of Jordan,
which was thfl side lying nearest to Judea and Galilee : see
on Matt. xix. 1.
Verse 23. There came other boats] After Jesus and his
disciples had departed.
From Tiberias] Herod Antipas built this city near the lake
of Gennesaret, in the best parts of Galilee, and called it Tiberi-
as, in honour of Tiberius the Roman emperor : see Jos. Ant.
book xviii. chap. 2. sect. 3.
Verse 24. They also took shipping] That is, as many of
them as could get accommodated with boats took them, and
thus got to Capernaum : but many others doubtless went thi-
4 e 2
Christ exhorts the people
other side of the sea, they said unto
him, Rabbi, when earnest thou hither ?
26 Jesus answered them and said,
Verily, verily, I say unto you, Ye seek me,
not because ye saw the miracles, but because
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ST. JOHN. to labour for the bread of life
ye did eat of the loaves, and were
filled.
27 a Labour not for the meat which
a Or, Work not.
tber on foot ; as it is not at all likely that five or six thousand
persons could get boats enow to carry them.
Verse 25. On the other side of the sea] That is, on the sea-
■coast, to the northward of it, where Capernaum lay in the land
of Gennesaret : but see the note on ver. 17,22. It was in one
of the synagogues of Capernaum that he delivered the follow-
ing discourse : see ver. 59.
Verse 26. Ye seek me, not because you saw, &c] Though
the miracle of the loaves was one of the most astonishing that
ever was wrought upon earth ; and though this people had,
by the testimony of all their senses, the most convincing proof
of its reality ; yet we find many of them paid little attention
to it, and regarded the omnipotent hand of God in it, no far-
ther than it went to satisfy the demands of their appetite !
Most men are willing to receive temporal good from the hands
of God : but there are few, very few, who are willing to re-
ceive spiritual blessings.
Verse 27. Labour not for the meat] That is, for that only,
but also for the bread, &c. Our Lord wills every man to be
active and diligent in that emplo3'ment, in which providence
has placed him : but it is his will also, that that employment,
and all the concerns of life, should be subservient to the inter-
est of his soul.
But for that meat, &c] He who labours not in the work
of his salvation, is never likely to enter into the kingdom of
God. Though our labour cannot purchase it, either in whole
or in part, yet it is the way in which God chooses to give sal-
vation ; and he that will have heaven must strive for it. Every
thing that can be possessed, except the salvation of God, is a
perishing thing : this is its essential character : it can last to
us no longer than the body lasts. But when the earth and
its produce are burnt up, this bread of Christ, his grace and
salvation, will be found remaining unto eternal life. This is
the portion, after which an immortal spirit should seek.
Him hath God the Father sealed.] By this expression, our
Lord points out the commission, which, as the Messiah, he
received from the Father, to be prophet and priest to an ig-
norant, sinful world. As a person who wishes to communicate
his mind to another who is at a distance, writes a letter, seals
it with his own seal, and sends it directed to the person for
whom it was written : so Christ, who lay in the bosom of the
Father, came to interpret the divine will to man, bearing the
image, superscription, and seal of God, in the immaculate
holiness of his nature, unsullied truth of his doctrine, and in
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perisheth, but bfor that meat which endureth
unto everlasting life, which the Son of man
b Ver. 54. Ch. 4. 14.
the astonishing evidence of his miracles. But he came also
as a priest to make an atonement for sin : and the bread which
nourishes unto eternal life, he tells us, ver. 51. is his body,
which he gives for the life of the world : and to this sacrifice
of himself, the words him hath God the Father sealed, seem
especially to relate. It certainly was a custom among nations
contiguous to Judah, to set a seal upon the victim which was
deemed proper for sacrifice. The following account of the
method of providing white bulls among the Egyptians, for
sacrifices to their god Apis, taken from Herodotus, Euterpe,
or b. ii. p. 117. casts much light upon this place. " They
sacrifice white bulls to Apis ; and for that reason make the
following trial. If they find one black hair upon him, they
consider him as unclean : that they may know this with cer-
tainty, the priest appointed for this purpose, views every part
of the animal, both standing and lying on the ground. After
this, he draws out his tongue, to see if he be clean by certain,
signs : in the last place, he looks upon the hairs of his tail,
that he may be sure they are as by nature they should be. If
after this search the bull is found unblemished, he signifies it
by tying a label to his horns ; then having applied wax, he Seals
it with his ring, and they lead him away : for it is death to
sacrifice one of these animals, unless he have been marked
with such a seal."
The Jews could not be unacquainted with the rites and'
ceremonies of the Egyptian worship ; and it is possible, that
such precautions as these were in use among themselves ; es-
pecially as they were so strictly enjoined, to have their sacri-
fices without spot, and without blemish. Infinite justice found
Jesus Christ to be without spot or blemish, and therefore seal-
ed, pointed out, and accepted him, as a proper sacrifice and
atonement for the sin of the whole world. Collate with this
passage, Heb. vii. 26, 27, 28. Eph. v. 27. 2 Pet. iii. 14. and
especially Heb. ix. 13, 14. For if the blood of eulls and of
goats, and the ashes of a heifer sprinkling the unclean, sancti-
feth — how much more shall the blood of Christ, who through the
eternal Spirit offered himself without spot to God, purge your
consciences from dead works? The Rabbins talk much of the
seal of God, which they suppose to be ITOX emeth, or trufh ;
and that this is a representation of the unoriginated and end-
less perfections of God.. This doctrine is just ; but £beir me-
thod of proving it is not so satisfactory. Aleph N, say they,
is thefirst letter of the alphabet ; mem D the middle ; and taw
n the last ; these three letters make /TON emeth, truth, because.
Discourses with the Jews
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shall give unto you : a for hiin hath God
the Father sealed.
28 Then said they unto him, What
do, that we might work the works of
shall we
God?
29 Jesus answered and said unto them, b This
is the work of God, that ye believe on him
whom he hath sent.
30 H They said therefore unto him, c What sign
showest thou then, that we may see, and believe
thee? what dost thou work?
31 d Our fathers did eat manna in the desert; as
it is written, e He gave them bread from heaven to
eat.
CHAP. VI. concerning the manna
32 Then Jesus said unto them, Ve-
rily, verily, I say unto you, Moses
gave you not that bread from heaven ;
but my Father giveth you the true bread from
* Matt. 3. 17. & 17. 5. Mark 1.11. & 9. ■!
& 5. 37. & 8. 18. Acts 2. 22. 2 Pet. 1. 17.-
38. & 16. 1- Mark 8. 11. 1 Cor. 1. 22.
Luke 3. 22. & 9. 35. Ch. 1. 33.
-b 1 John 3. 23. <= Matt. 12.
God is the first — there was none before him ; he is the middle
—none mingles with him ; and he is the last — there can be
none after him. Hieros. Sanhed. fol. 18. See also 1 Pet. i. 18, 19.
Verse 28. That we might work the works of God?~\ That is,
divine works, or such as God can approve.
Verse 29. This is the work of God, that ye believe'] There
is nothing you can be employed in, more acceptable to God,
than in yielding to the evidence set before you, and acknow-
ledging me as your Messiah, and the Saviour of a lost world.
Verse 30. What sign] T< o-vpeiov, what miracle ; so the word
is evidently used John ii. 11,23, and in many other places.
That we may see, and believe thee] That having seen the
miracle, we may believe thee to be the promised Messiah.
They had already seen the miracle of the five loaves, and did
not believe ; and it was impossible for them to see any thing
more descriptive of unlimited power and goodness. Even mi-
racles themselves, are lost on persons whose hearts are fixed
on the perishing things of the world, and whose minds are
filled with prejudice against the truth.
Verse 31. Our fathers did eat manna in the desert] Their
argument seems to run thus : Thou hast, we grant, fed five
thousand men with five loaves and two small fishes ; but what
is this in comparison of what Moses did in the desert, who
for forty years fed more than a million of persons with bread
from heaven : do something like this, and then we will believe
in thee, as we have believed in Moses.
Verse 32. Moses gave you not that bread from heaven] Our
Lord refutes the argument of the Jews, by proving, 1. That
it was not Moses, but God, who gave the manna. 2. That this
bread was not the true bread, but was merely a type of it.
3. That God had given them now a bread infinitely more ex-
cellent. 4. That himself is that heavenly nourishment of
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heaven.
33 For the bread of God is he which cometh
down from heaven, and giveth life unto the
world.
34 f Then said they unto him, Lord, evermore
give us this bread.
35 And Jesus said unto them, 6 1 am the
bread of life: hhe that cometh to me shall never
hunger; and he that believeth on me shall never
thirst.
<i Exod. 16. 15. flumb. 11. 7. Neh. 9. 15. W'isd. 16. 20. 1 Cor. 10. 3.
— * Ps. 78. 24, 25. ' See Ch. 4. 15. 4 Ver. 48, 58. *> Ch. 4. 11. &
. 37.
which he spake, and who was typified by the manna in the
desert.
To show that himself was the true bread from heaven, he
proves two things : 1 . That his doctrine was the true nourish-
ment of the soul, and that those who were to be put in pos-
session of the blessings promised in it, must come to God by
faith. 2. That he would give his body for the life of the
world : that as bread is the staff ihat supports the natural life
of man ; so the salvation procured by his death, should be
that by which the bodies and souls of believers should be pre-
served unto life eternal.
Verse 34. Lord, evermore give us this bread] Either mean-
ing, " Let the miracle of the manna be renewed, and con-
tinue among us for ever: or, "Let that bread, of which
thou hast spoken, become our constant nourishment." The
Jews expected, that when the Messiah should come, he would
give them all manner of delicacies, and among the rest man-
na, wine, and spicy oil. From the following extract, we may
see where Mohammed got his Paradise. " Many affirm, says
Rab. Mayemon, that the hope of Israel is this, That the Me-
siah shall come and raise the dead ; and they shall be gathered
together in the garden of Eden, and shall eat and drink and
satiate themselves all the days of the world. There the houses
shall be all builded with precious stones ; the beds shall be
made of silk, and the rivers shall flow with wine and spicy
oil. He made manna descend for them, in which was all
manner of tastes : and every Israelite found in it, what his
palate was chiefly pleased with. If he desired fat in it, he
had it. In it, the young man tasted bread, the old man ho-
ney, and the children oil. So shall it be in the world to come,
(i. e. the days of the Messiah.) He shall give Israel peace,
and they shall sit down in the garden of Eden, and all nations
For what purpose Christ ST. JOHN. is come into the world.
36 a But I said unto you, That ye also
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Acciy4ip' uave seen me? a°d believe not
■ ' ' ' 37 b All that the Father giveth me
shall come to me ; and chim that cometh to me I
will in nowise cast out.
1 Ver. 26, 64. b Ver. 45.-
-c Matt. 24. 24. Ch. 10. 28, 29. 2 Tim. 2. 19.
1 John 2. 19.
shall behold their condition ; as it is said, My servants shall
eat, but ye shall be hungry, &c. Isai. lxv. 13." See Lightfoot.
Verse 35. I am the bread of life] That is, the bread which
gives life, and preserves from death.
He that cometh to me] The person who receives my doc-
trine, and believes in me as the great atoning sacrifice, shall
be perfectly satisfied, and never more feel misery of mind.
All the guilt of his sins shall be blotted out, and his soul shall
be purified unto God ; and being enabled to love him with all
his heart, he shall rest fully, supremely, and finally happy, in
his God.
Verse 37. All that the Father giveth me] The neuter gen-
der vrcui, is probably used here for the masculine was.
Shall come to me] All that are drawn by the Father, ver.
44. i. e. all those who are influenced by his Spirit, and yield
to those influences ; for as many as are led (not driven or
dragged) by the Spirit of God, they are the children of God,
Rom. viii. 14. God sent his prophets to proclaim his salva-
tion to this people ; and he accompanied their preaching with
the influence of his Spirit. Those who yielded were saved :
those who did not yield to those drawings, were lost. This
Spirit still continued to work and to allure, but the people
being uncircumcised both in heart and ears, they always re-
sisted the Holy Ghost ; as their fathers did, so did they : Acts
vii. 51. And though Christ would have gathered them toge-
ther, as a hen would her chickens under her wings, yet they
would not. See the note on Matt, xxiii. 37. Those who
come at the call of God, he is represented here as giving to
Christ, because it is through his blood alone that they can be
saved. God, by his Spirit, convinces of sin, righteousness,
and judgment; those who acknowledge their iniquity, and
their need of salvation, he gives to Christ, i. e. points out
unto them the Lamb of God, who takes away the sin of the
world. Our Lord may here also refer to the calling of the
Gentiles; for these, according to the ancient promise, Psal.
ii. were given to Christ ; and they, on the preaching of the
Gospel, gladly came unto him. See ample proofs of this in
the Acts of the apostles.
I will in nowise cast out] The words are exceedingly em-
phatical — ov pit oc^ct^a t\o>, I will by no means thrust out of
doors; excellently rendered by Matthew of Erberg in his
Italian Bible — lo non cacciaro Juori, I will not chase him out
of the house. Our blessed Lord alludes to the case of a per-
38 For I came down from heaven, A;R?:*S32-
. 7 A. IJ. 28.
anot to do mine own will, e but the Accily4nip
will of him that sent me.
39 And this is the Father's will which hath
sent me, f that of all which he hath given me
d Matt. 26. 39. Ch. 5. 30-
-« Ch. 4. 34-
18.9.
Ch. 10. 28. & 17. 12.
son in deep distress and poverty, who comes to a nobleman's
house, in order to get relief: the person appears; and the
owner, far from treating the poor man with asperity, wel-
comes, receives him kindly, and supplies his wants. So does
Jesus. Never did he reject the suit of a penitent, however
grievous his crimes might have been. He is come to the house
of mercy ; he is lying at the threshold : the servants bid him
come in — he obeys, and stands trembling, waiting for the ap-
pearing of the Master ; doubtful whether he is to be received
or rejected : the Master appears, and not only grants his suit,
but receives him into the number of his family : he alleges
his unfitness, his unworthiness, his guilt, his crimes, his in-
gratitude : no matter, all shall be blotted out through the blood
of the Lamb, and he be put among the children ; and on none
of these accounts shall he be put out of the house. The Gentiles
shall be as welcome as the Jews; and the invitation to them,
be as free, as full, and as hearty: they shall become his
adopted children, and never be cast out, as the Jews have been.
O thou God of love ! how able and willing art thou, to save
the vilest of the vile, who come unto thee ! Thou art not the
God of the Jews only ; thou art also the God of the Gentiles :
Rejoice, therefore, ye Gentiles, with his people.
Verse 38. Not to do mine own will] I am come, not to act
according to human motives, passions, or prejudices ; but ac-
cording to infinite wisdom, goodness, and mercy. Jewish
passions and prejudices would reject publicans and sinners as
those alluded to, and shut the gate of heaven against the Gen-
tiles ; but God's mercy receives them, and 1 am come to ma-
nifest that mercy to men.
Verse 39. / should lose nothing] It is the will of God, that
every soul who believes should continue in the faith, and have
a resurrection unto life eternal. But he wills this continuance
in salvation, without proposing to force the persons so to con-
tinue. God may will a thing to be, without willing that it
shall be. Judas was given to Christ by the Father, chap,
xvii. 12. The Father willed that this Judas should continue
in the faith, and have a resurrection unto life eternal : but
Judas sinned and perished. Now it is evident, that God willed
that Judas might be saved, without willing that he must be
saved infallibly and unconditionally. When a man is a work-
er together with the grace of God, he is saved : when he re-
ceives that grace of God in vain, he is lost ; not through a
lack of will or mercy in God, but through a lack of his co-ope'
Christ is the true bread
CHAP
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A. D. 28.
An. Olymp.
CCI. 4.
I should lose nothing, but should raise
it up again at the last day.
40 And this is the will of him that
sent me, " that every one which seeth the Son,
and believeth on him, may have everlasting life :
and I will raise him up at the last day.
41 The Jews then murmured at him, because
he said, 1 am the bread which came down from
heaven.
42 And they said, b Is not this Jesus, the son
of Joseph, whose father and mother we know ?
how is it then that he saith, I came down from
heaven ?
*Ver. 27, 47, 54. Ch. 3. 15, 16. & 4. 14. bMatt. 13. 55. Mark 6. 3.
Luke 4. 22. c Cant. 1. 4. Ver. 65. d Isai. 54. 13. Jer. 31. 34.
ration with divine grace. God saves no man as a stock or
a stone, but as a reasonable being and free agent. " That,
which thou hast heard, thou mayest hold fast, and persevere
in, if thou wilt ;" says St. Augustin. In eo quod audieras
et tenueras, perseverares, si velles. De Correct, et Grat. c. 7.
See Calrnet.
Raise it up again at the last day.) The Jews believed that
the wicked should have no resurrection : and that the principle
that led to the resurrection of the body in the righteous, was
the indwelling Spirit of God. This is positively asserted in
the Skir Hashirim Rabba. See Schoetgen.
Verse 40. This is the will of him that sent me] Lest they
should take a wrong meaning out of his words, as many have
done since, he tells them, that far from any person being ex-
cluded from his mercy, it was the will of God, that every
one who saw him, might believe and be saved. The power
without which they could not believe, he freely gave them ;
but the use of that power was their own. God gives the grace
of repentance and faith to every man ; but he neither repents
nor believes for any man. Each must repent for his own sins,
and believe in the Lord Jesus, through the grace given, or
perish.
Verse 41. The Jews then murmured'] Because the whole of
his discourse went to prove, that he was infinitely greater than
Moses ; and that he alone could give present peace and eter-
nal glory to men.
Verse 44. Except the Father — draw him] But how is a
man drawn ? St. Augustin answers from the poet, Trahit sua
quemque voluptas ; a man is attracted by that which he delights
in. Show green herbage to a sheep, he is drawn by it : show
nuts to a child, and he is drawn by them. They run where-
ver the person runs, who shows these things : they run after
him, but they are not forced to follow : they run, through
the desire they feel to get the things they delight in. So God
VI. that came down from heaven.
43 Jesus therefore answered and said AAMn4282
unto them, Murmur not among your- AnCc^TP
selves.
44 e No man can come to me, except the Fa-
ther which hath sent me draw him : and I will
»aise him up at the last day,
45 d It is written in the prophets, And they
shall be all taught of God. e Every man there-
fore that hath heard, and hath learned of the
Father, cometh unto me.
46 f Not that any man hath seen the Father.
g save he which is of God, he hath seen the
Father. .
Mic. 4. 2. Heb. 8. 10. & 10. 16. e Ver. 37. f Ch. 1. 18. & 5. 37
e Matt. 11. 27. Luke 10. 22. Ch. 1. 18. & 7. 29. & 8. 19.
draws man : he shows him his wants, he shows the Saviour
whom he has provided for him : the man feels himself a lost
sinner, and through the desire which he finds to escape hell-
andget to heaven, he comes unto Christ, that he may be jus,
tified by his blood. Unless God thus draw, no man will ever
come to Christ ; because none could, without this drawing,
ever feel the need of a Saviour. See August. Tract 26. in
Joan, and Calmet.
Drawing or alluring, not dragging, is here to be under-
stood. " He," say the Rabbins, " who desires to cleave to
the holy and blessed God, God lays hold of him, and will
not cast him off." Synop. Sohar. p. 87. The best Greek
writers use the verb in the same sense of alluring, inciting,
&c.
Verse 45. It is zvritten in the prophets] Isai. liv. 13. Jer.
xxxi. 34.
They shall be all taught of God.] This explains the pre-
ceding verse. God teaches a man to know himself, that find-
ing his need of salvation, he may flee to lay hold on the hope
which his heavenly Father has set before him in the Gospel.
God draws men by his love, and hy showing them what his
love has done for them. Fear repels, but love attracts. He
who is ever preaching the terrors of the law, and represent-
ing God as a vindictive judge, will never bring sinners to
him. They are afraid of this terrible God: but they love
him, who so loved the world, that he gave his only-begotten
Son, that whosoever believeth in him, might not perish, but
have everlasting life.
Verse 46. Not that any man hath seen the Father] He does
not teach men by appearing personally before them, or by
any other outward voice, than that of his word and messen-
gers : but he teaches by his 'Spirit. This teaching from God
implies, 1. Th;>t they shall have proper instruction. 2. That
they shall comprehend it : Tor when God teaches, there is no
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An. Olymp.
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All mmt eat of Christ the
47 Verily, verily, I say unto you,
a He that believeth on me hath ever-
lasting life.
48 Mam that bread of life.
49 c Your fathers did eat manna in the wilder-
noss, and are dead.
50 d This is the bread which cometh down from
heaven, that a man may eat thereof, and not
die.
51 I am the living bread e which came down
from heaven: if any man eat of this bread, he
shall live for ever : and f the bread that I will
ST. JOHN. living bread, to have eternal life.
give is my flesh, which I will give for
the life of the world.
52 The Jews therefore E strove among
themselves, saying, b How can this man give ua
his flesh to eat ?
*Ch. 3 16, 18,36. Ver. 40. t>Ver. 33, 35 <= Ver. 31 dVer. 51, 58.
<=Ch. 3. 13. fHeb. 10. 5, 10.
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53 Then Jesus said unto them, Verily, verily,
I say unto yeu, Except J ye eat the flesh of the
Son of man, and drink his blood, ye have no
life in you.
54 k Whoso eateth my flesh, and drinketh my
blood, hath eternal life ; and I will raise him up at
the last day.
delay in learning. And 3. That this teaching should be by
the influence of the Holy Ghost upon their minds.
He which is of God] That is, Christ alone : neither Moses
nor any of the prophets, had ever seen God : Jesus, who lay
in the bosom of the Father, he saw and revealed him, chap.
i. 18.
Verse 47. Hath everlasting life.] He is entitled to this, on his
believing me to be the Messiah ; and trusting in me alone for
salvation. Our blessed Lord recapitulates here, what he had
said in the preceding discourse. The person who is saved is
1. drawn by the Father : 2. hears his instructions : 3. accepts
the salvation offered : 4. is. given to Christ Jesus, that he may
be justified by faith : 5. is nourished by the bread of life :
6. perseveres in the faith : 7. is not lost, but is raised up at
the last day : and 8. is made a partaker of eternal life.
Verse 48. / am that bread of life.] I alone afford, by my
doctrine and Spirit, that nourishment by which the soul is saved
unto life eternal.
Verse 59. Your Fathers did eat manna — and are dead.] That
ibread neither preserved their bodies alive, nor entitled them
to life eternal : but those who receive my salvation, shall not
only be raised again in the last day, but shall inherit eternal
life. It was an opinion of the Jews themselves, that their fa-
thers who perished in the wilderness, should never have a re-
surrection. Our Lord takes them on their own ground : Ye.
acknowledge that your fathers who fell in the wilderness, shall
never have a resurrection ; and yet they ate of the. manna :
therefore that manna is not the bread that preserves to ever-
lasting life, according even to your own concession.
Verse 50. This is the bread, &c] I am come for this very
purpose, that men may believe in me, and have eternal life.
Verse 51. Is my flesh, which I will give, &c] Our Lord
explains his meaning more fully in these words, than he had
done before. Having spoken so much of the bread which
e Ch. 7. 43. 9. & 16. & 10. 19.- — h Ch. 3. 9. " Matt. 26. 26. 28.
27, 40, 63. Ch. 4. 14.
-k Ver.
feeds and nourishes the soul, and preserves from death ; the at-
tention of his hearers was fixed upon his words, which to them
appeared inexplicable : and they desired to know what their
meaning was. He then told them, that the bread meant his
flesh, (his life,) which he was about to give up, to save the life
of the world. Here our Lord plainly declares, that his death
was to be a vicarious sacrifice and atonement for the sin of the
world : and that, as no human life could be preserved, unless
there was bread (proper nourishment) received ; so, no soul
could be saved, but by the merit of his death. Reader, re-
member this : it is one of the weightiest, and one of the truest
and most important sayings in the book of God.
Verse 52. How can this man give us his flesh to eat?] Our
Lord removes this difficulty, and answers the question, in
ver. 63.
Verse 53. Except ye eat theflesh of the Son of man] Unless
ye be made partakers of the blessings about to be purchased
by my blood, passion, and violent death, ye cannot be saved.
As a man must eat bread and flesh, in order to be nourished
by them ; so a man must receive the grace and Spirit of
Christ, in order to his salvation. As food in a rich man's
store does not nourish the poor man that needs it, unless it be
given him, and he receive it into his stomach : so the whole
fountain of mercy existing in the bosom of God, and uncom-
municated, does not save a soul : he who is saved by it, must
be made a partaker of it. Our Lord's meaning appears to be,
that unless they were made partakers of the grace of that atone-
ment which he was about to make by his death, they could not
possibly be saved. Bishop Pearce justly observes, that the idea
of eating and drinking are here borrowed to express partaking
of, and sharing in. Thus spiritual happiness on earth, and even
in heaven, is expressed by eating and drinking ; instances of
which maybe seen, Matt. viii. ll.xxvi. 29. Luke xiv. 15.
xxii. 30. and Rev. ii. 17. Those who were made partakers of
Christ teaches the spiritual meaning
a. m. 4032. 55 por my flesh is meat indeed, and
A. D. 28. i • l • l • i i
An. oiymp. my blood is drink indeed.
—— 56 He that eateth my flesh, and
drinketh my blood, a dwelleth in me, and I
in him.
57 As the living Father hath sent me, and I
live by the Father : so he that eateth me, even he
shall live by me.
58 b This is that bread which came down
from heaven : not as your fathers did eat manna,
and are dead: he that eateth of this bread shall
live for ever.
a 1 John 3. 24. & 4. 15, 16. b Ver. 49, 50. 51. c Ver. 66. Matt. 11. 6.
€HAP. vr.
59 These
synagogue,
the Holy Spirit, are said by St. Paul, 1 Cor. xii. 13. to be made
to drink into (or of) one spirit. This, indeed, was a very com-
mon mode of expression among the Jews.
Verse 54. Hath eternal life] This can never be understood
of the sacrament of the Lord's supper. 1. Because this was
not instituted till a year after; at the last pass-over. 2. It
cannot be said that those who do not receive that sacrament
must perish everlastingly. 3. Nor can it be supposed that all
those who do receive it are necessarily and eternally saved.
On the contrary, St. Paul intimates that many who received
it at Corinth perished, because they received it unworthily,
not discerning the Lord's body ; not distinguishing between
it and a common meal ; and not properly considering that
sacrifice for sin, of which the sacrament of the Lord's supper
was a type : see 1 Cor. xi. 30.
Verse 55. My flesh is meat indeed, and my blood is drink
indeed.] Or rather, my flesh is the true meat, &c. In both
clauses of this verse, instead of etXyBas, the adverb, I read
c«?ijj05js, the adjective, agreeing with figuris. This reading is
supported by BCKLT. and twenty-one others : both the
Arabic, Coptic, Sahidic, Armenian, two copies of the Itala,
Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord
terms his flesh the true meat, and his blood the true drink;
because those who received the grace merited by his death,
would be really nourished and supported thereby unto eternal
life. He calls himself the true vine, chap. xv. 1. in exactly the
same sense in which he calls himself the true bread: ver. 32.
and the true meat and drink in this verse.
Verse 56. Dwelleth in me, and I in him.] Of all connex-
ions and unions, none is so intimate and complete as that
which is effected by the digestion of aliments ; because they
are changed into the very substance of him who eats them :
and this our Lord makes the model of that union which sub-
sists between himself and genuine believers. He lives in them
and they in him ; for (hey are made partakers of the divine
nature : 2 Pet. i. 4. To this verse the following addition is
of the preceding discourse
said he in the
as he taught in Caper-
things
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A. D. 28.
An. Olyinp.
CC1. 4.
naum.
60 H c Many therefore of his disciples, when
they had heard thisy said, This is a hard saying;
who can hear it ?
61 When Jesus knew in himself that his dis-
ciples murmured at it, he said unto them, Doth
this offend you ?
62 " What and if ye shall see the Son of man
ascend np where he was before ?
63 e It is the spirit that quickeneth ; the flesh
<JCh. 3. 13. Mark 16. 19. Acts 1. 9. Eph. 4. 8. * 2 Cor. 3. 6.
made in the Codex Bezce, three copies of the Itala, and Vic-
torinus. After these words — dwelleth in me, and I in him ■
they add, as the Father in me, and I in the Father, Verily,
verily, I say unto you, that unless ye receive the body of the Son
of man, as the bread of life, ye have notlifein him. This is a
very remarkable addition, and is between thirteen and four-
teen hundred years old.
Verse 57. So he that eateth me, even he shall live by me.\
From which we learn, that the union between Christ and his
followers shall be similar to that which subsists between God
and Christ.
Verse 59. In the synagogue — in Capernaum.] From ver. 26„
to this verse, the evangelist gives us the discourse which our
Lord preached in the synagogue ; in which he was repeatedly
interrupted by the Jews ; but this gave him the fuller oppor-
tunity to proclaim the whole truth relative to his passion and
death ; to edify the disciples, and confute these gainsayers.
Verse 60. Many therefore of his disciples.] So it appears
that he had many more than the twelve, who constantly ac-
companied him.
This is a hard saying ; who ca?i hear it?] Who can digest
such doctrine as this ? It is intolerable — it is impracticable.
There is a similar saying in Euripides, to the cv^^e? Ao^o? of
the evangelist. Tlorigct, iiXsit c-ai iiccXxy.x ■^/evS'ti Xeya, vi n-y.M^
xXtiDn, <?%a£t ; Tell me whether thou wouldst that I should speak
unto thee, a s.oft lie, or the harsh truth ? The wicked word
of a lying world, is in general better received than the holy
word of the God of Truth !
Verse 61. Jesus knew in himself] By giving them this
proof that he knew their hearts, he also proved that he was
God ; that he could not be deceived himself, and that it was
impossible for him to deceive any : consequently that the
doctrine he taught them must be the truth of God.
Verse 62. If ye shall see the Son of man ascend.] Ye need
not be stumbled at what I say concerning eating my flesh and
drinking my blood, for ye shall soon have the fullest proof that
4 F
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A. D. 28.
An. Olymp.
CCI. 4.
words that I
spirit, and
are
Several of his followers are
profiteth nothing: the
speak unto you, they
they are life.
1 there are some of you that believe
"Jesus knew from the beginning who
not, and who should
ST. JOHN. offended, and go back.
that no man can come unto me ex-
cept it were given unto him of my
64 Bat a
not. For
they were that believed
betray him.
65 And he said, Therefore
c said I unto you
»Ver. 36. » Ch. 2. 24,25. & 13. 11. c Ver. 44, 45.
Ibis is figuratively spoken, for I shall ascend with the same
body with which I shall arise from the dead ; therefore my
flesh and blood, far from being eaten by men, shall not even be
found among them.
Verse 63. It is the spirit that quickeneth] It is the spiri-
tual sense only of my words that is to be attended to ; and
through which life is to be attained : 2 Cor. iii. 6. Such only
as eat and drink what I have mentioned, in a spiritual sense,
are to expect eternal life.
The flesh profiteth nothing] If ye could even eat my flesh
and drink my blood, this would not avail for your salvation.
These words contain a caution that the hearers should not
understand his words in the strict literal sense, as if his body
were really bread ; and as if his flesh and blood were really to
be eaten and drank.
Tfie words that I speak] Or, / have spoken. Instead of
XxXa, I speak, I read AeAosA/jxos, / have spoken, on the authority
of BCDKLT. thirteen others ; the Syriac, all the Arabic, all
(he Persic, Coptic, JEthiopic, Gothic, Slavonic, Vulgate, all the
Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom,
Tertullian, Ambroskis, Augustin, Gaudentius, and Vigilius Taps.
This is an important reading, and plainly shows that our
Lord's words here, do not refer to any new point of doctrine
which he was then inculcating, but to what he had spoken con-
cerning his being the living bread, and concerning the eating
of his flesh, and drinking of his blood in the preceding verses.
Are spirit, and they are life.] As my words are to be
spiritually understood, so the life they promise is of a spiritual
nature : see Bishop Pearce.
Verse G4. But there are some of you that believe not.] This
is addressed to Judas, and to those disciples who left him :
ver. 66.
And zvho should betray him] Or, who woidd deliver him up.
Because he knew all things; he knew from the first, from
Judas's call to the apostleship, and from eternity, (if the reader
pleases) who it was who would (not should) deliver him up
into the hands of the Jews. Should, in the apprehension of
most, implies necessity and compulsion ; would, implies that he
was under the influence of his own free will, without necessity
or constraints The former takes away his guilt ; for what a
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A. D. 28.
An. OlyiBB.
CCI. 4.
Father.
66 H d From that time many of his disciples
went back, and walked no more with him.
67 Then said Jesus unto the twelve, Will ye
also go away ?
68 Then Simon Peter answered him, Lord, to
<>Ver. 60.
man is irresistibly compelled to do, by the supreme authority
of God, he cannot avoid ; and therefore to him no blame can
attach : but Judas having acted through his own free will,
abusing his power, and the grace he had received, he was
guilty of the murder of an innocent man, and deserved the
perdition to which he went.
Verse 65. Therefore said I unto you] Ver. 44. see the
note there.
Except it were given unto him] None can come at first,
unless he be drawn by the Father ;. and none can continue,
unless he continue under these sacred influences, which God
gives only to those who do not receive his first graces in vain.
St. Augustin himself grants, that it was the sole fault of these
disciples that they did not believe, and were saved. Quare
non poterunt credere, si a me quceratur, cito respondeo, quia.
noi.ebant. If I be asked why these could not believe, I im-
mediately answer, because they would not. Aug. Tract 53.
in Joan.
Verse 66. Many of his disciples went back] They no
longer associated with him ; nor professed to acknowledge him
as the Messiah. None of these were of the twelve. Christ
had many others who generally attended his ministry, and
acknowledged him for the Messiah.
Verse 67. Will ye also go away ?] Or, do ye also desire,
&c. These words are very emphatical. Will you abandon
me 1 you, whom I have distinguished with innumerable marks
of my affection — you, whom I have chosen out of the world to
be my companions — you, to whom I have revealed the secrets
of the eternal world — you, who have been witnesses of all my
miracles — you, whom I intend to seat with me on my throne
in glory ; will yqu go away ? Reader, in what state art
thou? Hast thou gone back from Chrisl, or art thou going back ?
Wilt thou, go.? Thou, whom he has redeemed by his blood—
thou, whom he has upheld by his power, and fed by his pro-,
vidence — thou, into whose wounded soul he has poured the
balm of pardoning mercy — thou, whom he has adopted into
the heavenly family — thou, whom be has comforted in so
many tribulations and adversities — thou, whose multiplied
offences he has freely and fully pardoned; wilt thou go.
away ?— —
Christ alone has the
a. m 4032. whom shall we go ? thou hast a the
A. I). 28. V'
Accily4np' words of eternal life.
— - 69 b And we believe and are sure
that thou art that Christ, the Son of the living-
God.
70 Jesus answered them, cHave not 1 chosen
CHAP. VI. words of eternal life.
you twelve, "'and one of you is a AAMD42g2'
devil ?
* Acts 5. 20. b Matt. 10. 16. Mark 8. 29. Luke9. 20. Cli. 1. 49. & 11. 27.
Verse 68. Simon Peter answered] With his usual zeal and
readiness, speaking in behalf of the whole, to whom shall we
go ? Where shall we find a more gracious master — a more
powerful Redeemer — a more suitable Saviour 1 Thou alone
hast the words of eternal life. None can teach the doctrine of
salvation but thyself; and none can confer the gift of eternal
life but thou alone. Reader, let me ask, whither art thou
going ? Has the world — the devil — the flesh -the words of
Eternal life? Art thou turning thy back upon God and
Christ? For thy zealous services, what has Satan to give
thee ? Death ! hell ! and eternal misery ! O stop ! cleave
to Jesus 5 he will give thee that happiness which, in vain,
thou seekestinthe pleasures of sin.
Verse 69. We believe] On the authority of thy word :
and are sure — have known, eyvt>x.*i*,ev, by the evidence of thy
miracles, that thou art the Christ, the promised Messiah. Anb
pe belypaS anb preen pac pu eape Epipc Dobep Sunu.
And we belyfath and witen that thu eart Crist Qodes Son. Anglo-
Saxon. How near is the mother to the daughter tongue !
Instead of Christ the Sonof the living God, some excellent
MSS. BCDL, and others, read o a.ym rev Qiev, the Holy One of
God ; and this reading Griesbach has received into the text,
leaving out rev favros, the living. Xf/s-a? and ctytos, convey
nearly the same meaning ; but the ^Ethiopic, as usual, retains
both. Tov £#vt«s is omitted by BCDL. H, the Coptic, Sahidic,
Armenian, latter Persic, Vulgate, all the Itala but one, and by
the Anglo-Saxon ; which last, Griesbach has not noticed.
Verse 70. Have not I chosen you twelve] Have I not, in
an especial manner, called you to believe in my name, and
chosen you to be my disciples, and the propagators of my
doctrine ? nevertheless one of you is a devil, or accuser, en-
listed on the side of Satan, who was a murderer from the
beginning.
Verse 71. He spake of Judas— for he it was that should
betray him] Ovrn; yxg ij/nsAAev avrov ■rxgaS'idoicci, he who ivas
about to deliver him up. By referring to this matter so often,
did not our blessed Lord intend to warn Judas ? Was not the
evil fully exposed to his view ? and who dare say that it was
impossible for him to avoid what he had so often been warned
against ? When the temptation did take place, and his
heart, in purpose, had brought forth the sin, might he
not have relented, fallen at his injured Master's feet, ac-
knowledged his black offence, and implored forgiveness ?
An. Olymp.
CC1. 4.
71 He spake of Judas Iscariot the
son of Simon : for he it was that should betray
him, being one of the twelve.
c Luke 6. 13. d Ch. 13, 27.
And surely his most merciful Lord would have freely par
doned him.
1. On the subject of the disciples' sailing off without Christ ,
and the storm that overtook them, it may be necessary to
make a few observations, chiefly for the encouragement of the
labourers in God's vineyard. It was the duty of the disciples
to depart at the commandment of the Lord, though the storm
was great, and the wind contrary. It was their duty to tug at
the oar, expecting the appearing of their Lord and Master. So
it is the duty of the ministers of Christ to embark, and sail
even into the sea of persecution and temptation, in order to
save souls. There may be darkness for a time — they must
rozv. The waves may rise high — they must row on. The
wind may be contrary — still they must tug at the oar. Jesus
will appear, lay the storm, and calm the sea, and they shall
have souls for their hire. The vessel will get to land, and
speedily too. There are particular times in which the Lord
pours out his Spirit, and multitudes are quickly convinced and
converted. " Alas," says one, " I see no fruit of my labour ;
no return of my prayers and tears." Take courage, man ; tug
on; thou shalt not labour in vain, nor spend thy strength
for nought. What he does thou knowest not now, but thou
shalt know hereafter. Great grace, and great peace await
thee : take courage, and lug on !
2. When a man forsakes the living God, and gives way to
avarice, which appears to have been the case with Judas, he
is fit for any thing in which Satan may choose to employ him.
Beware of the love of money ! The cursed lust of gold induced
a disciple of Christ to betray his God : and has it not been the
ruin of millions since ? Few people love money merely for its
own sake: they love it because it can provide them with the
necessaries, conveniences, and comforts of life : those who
have not God for their portion incessantly long after these
things, and therefore are covetous. While a man watches
unto prayer, and abides in the love of Christ Jesus the Lord,
so long he is safe, for he is contented with the lot which God
has given him in life. Reader, art thou like Judas (in his best
state) put in trust for the poor, or for the Church of Christ.
Do not covet: and take heed that thou grudge not ; nor permit
thy heart to be hardened by repeated sights and tales of wo.
Thou art but a steward; act faithfully, and act affectionately,
Because the ointment that prefigured the death of our Lord
4 f 2
Christ is desired by his brethren
was not applied just as Judas would have it, he took offence,
betrayed and sold his Master ; saw and wished to remedy his
transgression ; despaired and hanged himself. Behold the
ST. JOHN. to attend the feast of Tabernacles.
fruit of covetousness ! To what excesses and miseries the love
of money may lead, God alone can comprehend. If any man
love the world, the love of the Father is not in him.
CHAPTER VII.
Jesus continues in Galilee, 1. He is desired to go to the feast of Tabernacles, 2 — 5. His answer, 6 — 9. He goes
up, and the Jews seek him at the feast, 10 — 13. He teaches in the temple, 14 — 24. Ttie Jews are confounded
by his preaching, 25 — 27. He continues to teach ; they wish to slay him, 28 — 30. Many of the people believe
on him, 31. The Pharisees murmur, and our Lord reasons with them, 32 — 36. His preaching on the last day of the
feast, 37 — 39. The people are greatly divided in their ovinions concerning him, 40 — 44. The officers zoho were sent
by the Pharisees to take him, return, and because they did not bring him, their employers are offended, 45 — 49. Jfico-
demus reasons with them, 50 — 53.
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FTER these things Jesus walk-
ed in Galilee : for he would not
walk in Jewry, a because the Jews
sought to kill him.
a Ch. 5. 16, 18. b Lev. 23. 34.
NOTES ON CHAP. VII.
Verse 1. After these things] St. John passes from the pre-
ceding discourse of our Lord, which he delivered a little
before the pass-over, chap. vi. 4. to the Feast of Tabernacles,
which happened six months after, and thus omits many
things mentioned by the other evangelists, which our blessed
Lord said and did during that time. He had already gone
over Galilee four or five times ; and he continued there be-
cause he found that the hatred of the Jews was such, that
they would kill him if they could meet with him in Judea ;
and his time to suffer was not yet come.
For he ■would not zvalk in Jewry] Instead of this, some
MSS. Versions, and Fathers read cv yocg a%tv t%ovFictv, he had
not authority, or liberty to n-alk, &c. That is, he was no
longer tolerated, and could not preach publicly in Judea,
but at the risk of his life. He found greater scope for the
exercise of his important ministry in Galilee than in Judea,
.as the chief priests, &c. were continually plotting his death.
Verse 2. Feast of Tabernacles] This feast was celebrated
on the fifteenth day of the month Tisri, answering to the
last half of our September, and the first half of October
This month was the seventh of the ecclesiastical, and first of
the civil year. The feast took its name from the tents which
were erected about the temple, in public places, in courts,
•and on the fiat roofs of their houses, and in gardens ; in which
the Jews dwelt for eight days, in commemoration of the
forty years during which their fathers dwelt in tents in the
2 b Now the Jews' feast of Taberna-
cles was at hand.
3 cHis brethren therefore said unto
him, Depart hence, and go into Judea,
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c Matt. 12. 46. Mark 3. 31. Acts 1. 14.
wilderness. It was one of the three solemn annual feasts in
which all the males were obliged by the law to appear at
Jerusalem.
This feast was celebrated in the following manner. All
the people cut down branches of palm-trees, willows, and
myrtles, £and tied them together with gold and silver cords,
or with ribands) which they carried with them all day,
took them into their synagogues, .and kept them by them
while at prayers. On the other days of the feast they car-
ried them with them into the temple, and walked round the
altar with them in their hands, singing Hosanna ! i. e. Save,
we beseech thee, the trumpets sounding on all sides. To this
feast St. John seems to refer, Rev. vii. 9, 10. where he re-
presents the saints standing before the throne, with palm
branches in their hands, singing, Salvation to God, &g. On
the seventh day of the feast, they went seven times round
the altar, and this was called Hosanna rabba, the great Ho-
sanna. See the notes on Matt. xxi. 9. But the ceremony
at which the Jews testified most joy, was that of pouring out
the water, which was done on the eighth day of the feast.
A priest drew some water out of the pool Siloam, in a golden
vessel, and brought it into the temple ; and at the time of
the morning sacrifice, while the members of the sacrifice
were on the altar, he went up and poured this water mingled
with wine upon it, the people all the while singing with
transports of joy, Isai. xii. especially ver. 6. With joy shall
ye drazv water out of the wells of salvation. To this part of
Some of his kindred did not CHAP. VII.
thy disciples also may see the works
believe him to be the Messiah.
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Ac'ch1j7p" that thou doest.
4 For there is no man that doeth any
thing in secret, and he himself seeketh to be
known openly. If thou do these things, show
thyself to the world.
(5 For a neither did his brethren believe in him.)
a Mark 3. 21.
the ceremony, our Lord appears to allude in ver. 37.- of this
chapter.
During this feast many sacrifices were offered. On the
first day, besides the ordinary sacrifices, they offered as a
burnt-offering, thirteen calves, two rams, and fourteen lambs,
with the offerings of flour and the libations of wine, that
were to accompany them. They offered also a goat for a
sin-offering. On all the succeeding days they offered the
same sacrifices, only abating one of the calves each day, so
that when the seventh day came, they had but seven calves
to offer. On the eighth day, which was kept with greater
solemnity than the rest, they offered but one calf,#owe ram,
and seven lambs for a burnt-offering, and one goat for a sin-
offering, with the usual offerings and libations. On this day,
they also offered in the temple the first-fruits of their latter
crops, or of those things which come latest to maturity. Du-
ring the feast, the 113th, 114th, 115th, 116th, 117th, 118th,
and 119th Psalms were sung. Leo of Modena says, that
though Moses appointed but eight days, yet custom and the
devotion of the people have added a ninth to it, which is
called the joy of the law, because that on it they complete the
reading of the Pentateuch. See CalmeVs Com. and Diet, and
Father Lamy. For the law relative to this institution, see Lev.
xxiii. 39, 40, &c. and the notes there ; and Numb. xxix. 1(3, &c.
Verse 3. His brethren — said] It is generally supposed, that
these were the children of the sisters of his mother Mary :
but some of the ancients have stated, that Joseph had several
children by a former wife. See the account of the evangel-
ist prefixed to this Gospel. No solid proof can be alleged
against this : nor can we pretend to say, that these were not
the children of Joseph and Mary. Our blessed Lord, it is
true, was her first-born while she was yet a virgin; but no
man can prove that he was her last. It is an article of faith
in the Popish church, to believe in the perpetual virginity of
Mary : and in this respect, without any reason, several Pro-
testants seem to be Papists. However this may be, it is cer-
tain that the Hebrews give the name of brethren to all the
relatives of a particular family. See Gen. xxxi. 32, 46.
That thy disciples also may see] That is, the disciples which
he had made two years and six months before, at the pass-
over : chap. ii. 23.
Verse 4. No man that doeth any thing in secret, &c] They
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6 Then Jesus said unto them, bMy
time is not yet come: but your time
is alway ready.
7 c The world cannot hate you ; but me it
hateth, d because I testify of it, that the works
thereof are evil.
8 Go ye up unto this feast: I go not up yet
bCh. 2. 4. A 8. 20. Ver. 8, 30. * Ch. 15. 19. <l Ch. 3. 19.
took it for granted, that Christ was influenced by the same
spirit which themselves felt ; and that therefore he should use
every opportunity of exhibiting himself to the public, that he
might get into repute : and they hoped that a part of his
honour would be reflected back upon themselves, as being
his near relations. They seem to have said, " It is too little
to employ thyself in working miracles in Galilee, in the coun-
try, and in small villages, among an ignorant and credulous
people, from whom thou canst not get much credit : go to
Jerusalem, the capital, and among the learned doctors, in the
presence of the whole nation assembled at this feast, work
thy miracles, and get thyself a name."
Verse 5. Neither did his brethren believe in him.] They did
not receive him as the promised Messiah : but having seen so
many of his miracles, they could not but consider him as an
eminent prophet. They supposed that if he were the Mes-
siah, he would wish to manifest himself as such to the world ;
and because he did not do so, they did not believe that he was
the salvation of Israel.
Verse 6. My time is not yet come] It is probable our
Lord meant no more than this, that he had some business to
transact before he could go to Jerusalem : but his brethren
having nothing to hinder them, might set off immediately.
Others think he speaks of his passion : My time of suffering
is not yet come : as ye are still in friendship with the world,
ye need not be under any apprehension of danger .- ye mav go
when ye please. The first sense I think is the best.
Verse 7. The world cannot hate you] The Jews will not
persecute you, because ye are in their sentiments and interests..
Ye also expect a worldly Messiah.
But meit hateth] Because I condemn its injustice, its pride,
its ambition, and its maxims, by my life and doctrine. It is
very likely that the term world, means here the Jewish people
only: this is an acceptation, in which o nes-ft.es frequently
occurs in this Gospel. See on chap. xvii.
Verse 8. Igo not up yet unto this feast] Porphyry aecuses
our blessed Lord of falsehood, because he said here, 1 will not
go to this feast, and yet afterward he went : and some inter-
preters have made more ado than was necessary, in order to
reconcile this seeming contradiction. To me the whole seem?
very simple and plain. Our Lord did not say, / will not gc
to this feast ; but merely, J go not yet, ctvra, or am not going.
JesuS attends the feast.
ST. JOHN
for my time is not
Aa"93' unto this feast;
An. Oiymp. yet fu\\ Come.
ecu. l. * i i •
9 When he had said these words unto
them, he abode still in Galilee.
10 But when his brethren were gone up, then
went lie also up unto the feast, not openly, but
as it were in secret.
11 TT Then b the Jews sought him at the feast,
and said, Where is he ?
12 And c there was much murmuring
among
the people concerning him : for d some said,
» Ch. 8. 30. Ver. 6. b Ch. 11. 56.-
21. 46. Luke 7. 16. Ch. 6. 14. Ver. 40 -
-c Ch. 9. 16. & 10. 19. d Matt.
-* Ch. 9. 22. & 12. 42. & 19. 38.
i. e. at present ; because, as he said, ver. 6. and repeats here,
Ms time was not yet come — he had other business to transact
before he could go. And it is very likely, that his business
detained him in Galilee, till the feast was half over: for we
do not find him at Jerusalem till the middle of the feast, ver.
14. i. e. till the feast had been begun four days. He might
also be unwilling to go at that time, there being such a great
concourse of people on the road to Jerusalem, and his ene-
mies might say, that he had availed himself of this time and
multitude, in order to excite sedition.
Verse 10. But when his brethren were gone up] Having de-
spatched his business, and the concourse of people being now
past, he went up also.
Verse 1 1. Then the Jews sought him] By Jews here are to
be understood, the scribes, Pharisees, and rulers of the peo-
ple, and not the inhabitants of the province of Judea. It
appears from the following verses, that many of the people
were prejudiced in his favour, but they dared not to own it
publicly for fear of the Jews, i. e. for fear of the rulers of the
people.
Verse 12. Some said, He is a good man] The multitude
were divided in their opinions concerning him : those who
knew him best, said, He is a good man. Those who spoke
according to the character given him by the priests, &c. said,
JVay ; but he deceiveth the people. Those who spoke evil of
him, spoke out, because they had the rulers on their side : but
those who spoke good of him were obliged to do it in pri-
vate, because they feared these rulers. Calumny and slander
are among the privileged orders ; they stalk abroad with their
thousand brazen mouths, and blast the reputation of the fol-
lowers of God. Benevolence and candour are only on suffer-
ance ; and a whisper in secret, is the most they are permitted to
give in behalf of Christ and his followers, whose laws and
maxims condemn a vicious world, and gall it to revenge.
Verse 14. The midst of the feast] Though the canons
required him to be there on the first day, for the performance
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and teaches in the temple.
He is 'a good man: others said, Nay;
but he deceiveth the people. ,
13 Howbeit no man spake openly of
him e for fear of the Jews.
14 IF Now about the midst of the feast Jesus
went up into the temple, and taught.
15 f And the Jews marvelled, saying, How
knoweth this man s letters, having never learned ?
16 Jesus answered them, and said, hMy doctrine
is not mine, but his that sent me.
17 'If any man will do his will, he shall know
f Matt. 13 54. Mark 6. 2. Luke 4. 22
h Ch. 3. 11. & 8. 28. & 12. 49. & 14. 10, 24.-
Art3 2. 1. * Or, learning.-
— ' Ecclus. 21. 11. Ch. 3.43.
of a great variety of rites ; yet as these were in general the
invention of their doctors, he might think it very proper
neither to attend nor perform them.
Verse 15. How knoweth this man letters, having never
learned?] The Jewish learning consisted in the knowledge
of their own Scriptures, and the traditions of their elders. la
this learning our blessed Lord excelled. No person ever spoke
with more grace and dignity, nor knew better how to make a
more proper use, or a happier application of Jewish allegories
and parables : because none ever penetrated the sense of the
Scriptures as he did ; none ever cited them more successfully,
nor ever showed their accomplishment in so complete and
satisfactory a manner. As these branches of learning were
taught at the Jewish schools, and our Lord had never attended
there, they were astonished to find him excelling in that sort
of learning, of which they themselves professed to be the
sole teachers.
Verse 16. My doctrine is not mine] Our blessed Lord, in
the character of Messiah, might as well say, My doctrine is
not mine, as an ambassador might say, I speak not my own
words, but his who sent me : and he speaks these words, to
draw the attention of the Jews from the teaching of man to
the teaching of God ; and to show them, that he was the
promised Messiah ; the very person on whom, according to
the prophet, (Isai. xi. 2.) the Spirit of Jehovah— the Spirit
of wisdom, counsel, understanding, might, and knowledge,
should rest.
Verse 17. If any man will do his will, &c] I will give you
a sure rule by which ye may judge of my doctrine : if you
really wish to do the will of God, begin the practice of it;
and take my doctrine, and apply it to all that you know God
requires of man : and if you find one of my precepts con-
trary to the nature, perfections, and glory of God; or to the
present or eternal welfare of men ; then ye shall be at liberty
to assert, that my doctrine is human and erroneous, and God
has not sent me. But if, on the contrary, ye find that the
He shows the secret designs
AaMd^93v °f tne doct"ne> whether it be of God,
An. oiymp. or whether I speak of myself.
■-— 18 a He that speaketh of himself seek-
eth his own glory : but he that seeketh his glory
that sent him, the same is true, and no unright-
eousness is in him.
19 b Did not Moses give you the law, and yet
none of you keepeth the law ? e Why go ye
about to kill me ?
CHAP. VII. of the Jews against htm,
20 The people answered and said, x'^'ls?3'
d Thou hast a devil ; who goeth about An- °V",,p-
O CC11.].
to kill thee?
21 Jesus answered and said unto them, I have
done one work, and ye all marvel.
22 e Moses therefore gave unto you circum-
cision ; (not because it is of Moses, f but of the
fathers;) and ye on the Sabbath-day circumcise
a man.
»Ch. 5. 41. & 8. 50. t>Exod. 24. 3. Deut. 33.4. John 1. 17.
Acts 7. 38.
sum and substance of my preaching is, that men shall love
God with all their heart, soul, mind, and strength, and their
neighbour as themselves ; and that this doctrine must bring
glory to God in the highest, while it produces peace and good
will among men : then acknowledge that God has visited you,
and receive me as the Messiah promised to your fathers.
Verse 18. He that speaketh of himself, Sic] I will give you
another rule, whereby you shall know whether I am. from
God or not : If I speak so as to procure my own glory, to
gratify vanity, or to secure and promote my secular interests,
then reject me as a deceiver and as a false prophet. But if I
act only to promote the glory of God, to induce all men to
love and obey him ; if I propose nothing, but what leads to
the perfection of his law, and the accomplishment of its or-
dinances, you cannot help acknowledging me at least for a
true prophet : and if you add to this, the proofs which I have
given of my mission and power, you must acknowledge me
as the mighty power of God, and the promised Messiah.
And no unrighteousness is in him.] Or, there is no falsehood
in him. So the word uhxiu should be translated here ; and it
is frequently used by the Septuagint for "lptf sheker, a lie, false-
hood, &c. See in Psal. lii. 8. cxix. 29, 69, 104, 163. cxliv. 8.
This is its meaning in Rom. ii. 8. where xS'ikix, falsehood, is
put in opposition to «Ajj.9-£<#, truth.
Verse 19. Did not Moses give you the law, Sic] The scribes
and Pharisees announced our Lord to the multitude as a de-
ceiver, and they grounded their calumny on this, that he was
not an exact observer of the law, for he had healed a man on
the Sabbath-day, chap. v. 9, 10. and consequently must be a
false prophet. Now they insinuated, that the interests of re-
ligion required him to be put to death, 1. as a violator of the
law ; and 2. as a false prophet and deceiver of the people.
To destroy this evil reasoning, our Lord speaks in this wise :
If I deserve death for curing a man on the Sabbath, and de-
siring him to carry home his bed, which you consider a vio-
lation of the law ; you are more culpable than I am, for you
circumcise a child on the Sabbath, which requires much more
bustle, and is of much less use than what i have done to the
infirm man. But if you think you do. not violate the law by
cMatt. 12. 14. Mark 3. 6. Ch. 5. 16, 18. & 10. 31, 39. & II. 53. « Cli.
8. 48, 52. & 10. 20. e Lev. 12. 3. ' Gen. 17. 10.
circumcising a child on the Sabbath ; how can you condemn
me for having cured one of yourselves, who has been afflicted
thirty and eight years ? If you. consider my conduct with
the same eye with which you view your own, far from finding
any thing criminal in it, you will see much reason to give
glory to God. Why therefore go ye about to kill me, as a
transgressor of the law, when not one of yourselves keep it ?
Verse 20. Thou hast a devil] The crowd who made this
answer, were not in the secret of the chief priests. They
could not suppose that any person desired to put him to
death, for healing a diseased man ; and therefore, in their
brutish manner, they say, Thou hast a demon — thou art be-
side thyself, and slanderest the people, for none of them de-
sires to put thee to death. The Codex Cyprius (K,) four
others, and the margin of the latter Syriac, attribute this an-
swer to the. Terms _ j. g, those who wpre seeking his life. If the
reading, therefore, of li UvS'xioi, the Jews, be received instead
of i o-jcy.o<i, the multitude, it serves to show the malice of his
enemies in a still stronger light : for, fearing lest their wish
to put him to death might not be gratified, and that his teach-
ing should prevail among the common people ; to ruin his
credit, and prevent his usefulness, they give out that he was
possessed by a demon ; and that though he might be pitied as
a miserable man, yet he must not be attended to as a teacher
of righteousness. Malice and envy are ever active and inde-
fatigable, leaving no stone unturned, no mean unused, that
they may ruin the object of their resentment. See the note
on ver. 26.
Verse 21. I have done one work] That of curing the im-
potent man, already referred to. See chap. v. 9.
And ye all marvel.] Or, ye all marvel because of this. Some
have fox tovto, in connexion with 3-ccu/x.K^ere, which the com-
mon pointing makes the beginning of the next verse, and
which, in our common version, is translated therefore; but.
this word conveys no meaning at all, in the connexion in
which it is thus placed. Proofs of this construction, Kypke
gives from Themistius, Strabo, and JElian. All the eminent
critics are on the side of this arrangement of the words.
Verse 22. But of the fathers] That is, it came from tltt
Christ vindicates himself against the
23 If
ST. JOHN.
the Sabbath-day
accusation of having broken the law.
that the law
Aa!d.2933' 23 " a man 0n
AleciiyTp" receive circumcision.
of Moses should not be broken ;
ye angry at me, because b I have made a
every whit whole on the Sabbath-day ?.
24 c Judge not according to the appearance, but
judge righteous judgment.
are
man
Or, without breaking the law of Moses. b Ch. b. 8, 9, 16. " Deut. 1. 16,
i 17. Prov. 24. 23. Ch. 8. 15. James 2. 1.
patriarchs. Circumcision was not, properly speaking, one of
the laws of the Mosaic institution, it having been given at
iirst to Abraham, and continued among his posterity till the
giving of the law : Gen. xvii. 9, 10, &c.
Ye — circumcise a man.] That is, a male child: for every
male child was circumcised when eight days old ; and if the
eighth day after its birth happened to be a Sabbath, it was ne-
vertheless circumcised, that the law might not be broken,
which had enjoined the circumcision to take place at that
time, Lev. xii. 3. From this and several other circumstances,
it is evident, that the keeping of the Sabbath, even in the
strictest sense of the word, ever admitted of the works of
necessity and mercy to be done on it : and that those who did
not perform such works on that day, when they had oppor-
tunity, were properly violators of every law, founded on the
principles of mercy and justice. If the Jews had said, Why
didst thou not defer the healing of the sick man till the en-
suing day ? Ha might have wpll answered. Why do ye not
defer the circumcising of your children to the ensuing day,
when the eighth day happens to be a Sabbath ? which is a
matter of infinitely less consequence, than the restoration of
this long-afflicted man.
Verse 23. Every whit whole] The law of circumcision re-
quired the removal of a small portion of flesh, which was con-
sidered a blot and reproach among the Hebrews, because it
confounded them with the nations who were not in covenant
with God. Christ to this, opposes the complete cure of the
infirm man, who was diseased throughout his whole body : if
the one was permitted on the Sabbath-day, for the reason al-
ready alleged, surely the other had stronger reasons to recom-
mend it.
Some think that the original words, oAov «v%«5rov, should be
translated, the whole man; and that the meaning is, that the
blessed Saviour made Him whole both in body and soul. This
makes the miracle the greater, and shows still more forcibly
the necessity of doing it without delay.
Baiticr ap. Wets, supposes, that instead of oA«v, xaXav should
be read — I have made a maimed man whole: but there is no
countenance for this reading in any of the MSS. Versions, or
Fathers.
Verse 24. Judge not according to the appearance] Attend
25 Then said some of them of Jeru- A- M- 4033
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salem, Is not this he whom they seek
to kill?
26 But lo, he speaketh boldly, and they say
nothing unto him. d Do the rulers know indeed
that this is the very Christ ?
27 e Howbeit we know this man whence he
a Ver. 48. = Matt. 13. 55. Mark 6. 3. Luke 4. 22.
to the law, not merely in the letter, but in its spirit and design.
Learn that the law which commands men to rest on the Sab-
bath-day, is subordinate to the law of mercy and love, which
requires them to be ever active to promote God's glory in the
comfort and salvation of their fellow-creatures ; and endeavour
to judge of the merit or demerit of an action, not from the
first impression it may make upon your prejudices, but from
its tendency, and the motives of the person, as far as it is pos-
sible for you to acquaint yourselves with them ; still believing
the best, where you have no certain proof to the contrary.
Verse 26. That this is the very Christ] In most of the
common printed editions, uXySas, is found, the very Christ ;
but the word is wanting in BDKLTX. twenty-two others,
several editions ; all the Arabic, Wheelock's Persic, the Cop-
tic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala
but one ; Origen, Epiphanius, Cyril, Isidore, Pelusian. and
JYonnus. Grotius, Mill, Bengel, and Griesbach decide against
it. Bishop Pearce says, I am of opinion that this second ssAsj-
S^s, in this verse, should be omitted, it seeming quite unneces-
sary, if not inaccurate, when the words «A?jS-«s eyvaa-uv had
just preceded it.
Calmet observes, that the multitude which heard our Lord
at this time, was composed of three different classes of persons.
1. The rulers, priests, and Pharisees, declared enemies of
Christ. 2. The inhabitants of Jerusalem, who knew the sen-
timents of their rulers concerning him. 3. The strangers,
who from different quarters had come up to Jerusalem to the
feast, and who heard Christ attentively, being ignorant of the
designs of the rulers, &c. against him.
Our Lord addresses himself in this discourse principally to
his enemies. The strange Jews were those who were asto-
nished when Christ said, ver. 20. that they sought to kill him,
having no such design themselves, and not knowing that others
had. And the Jews of Jerusalem were those, who knowing
the disposition of the rulers, and seeing Christ speak openly,
no man attempting to seize him, addressed each other in the
fore^oin* words : Do the rulers know indeed that this is the
Christ ? imagining that the chief priests, &c. had at last been
convinced that Jesus was the Messiah.
Verse 27. No man knoweth whence he is.] The generality
of the people knew very well that the Messiah was to be born
He leaches in the temple — the Pharisees CHAP
a. m 4033. jg. hut when Christ cometh, no man
A. D. 29. '
Acciiyiip" knoweth whence he is.
28 Then cried Jesus in the temple
as he taught, saying, a Ye both know me, and
ye know whence J am : and b I am not come of
myself, but he that sent me c is true, i whom ye
know not.
29 But e I know him : for I am from him, and
he hath sent me.
30 H Then f they sought to take him : but
s no man laid hands on him, because his hour
was not yet come.
a See Cb. 8. 14. & 8. 28. & 14.7. b Ch. 5. 43. & 8. 42. r Ch. 5.
32. & 8. 26. Rom. 3. 4. <l Cb. 1. 13. & 8. 53. ? Matt. II. 27.
Ch. 10. 15.
in Bethlehem, in the city, and of the family of David ; see
ver. 42. But from Isaiah liii. 8. Who shall declare his genera-
tion? they probably thought that there should be something
so peculiarly mysterious in his birth, or in the manner of his
appearing, that no person could fully understand. Had they
considered his miraculous conception, they would have felt
their minds relieved on this point. The Jews thought that
the Messiah, after his birth, would hide himself for some con-
siderable time ; and that when he began to preach, no man
should know where he had been hidden, and whence he had
come. The Rabbins have the following proverb: Three
things come unexpectedly, 1. A thing found by chance. 2. The
sting of a scorpion : and 3. The Messiah. It was probably in
reference to the above that the people said, no man knoweth
whence he is. However, they might have spoken this of his
parents. We know that the Messiah is to be born in Bethlehem,
of the family of David ; but no man can know his parents ;
therefore they rejected him : chap. vi. 42. Is not this Jesus,
the son of Joseph, whose father and mother we know?
Verse 28. Ye both know me, and ye know whence I am]
Perhaps they should be read interrogatively ; do ye both know
me, and know whence 1 am? Our Lord takes them up on
their own profession, and argues from it. Since you have got
so much information concerning me, add this to it, to make
it complete ; viz. that I am not come of myself; am no self-
created or self-authorized prophet ; I came from God — the
testimony of John the Baptist, the descent of the Holy Ghost,
the voice from heaven, the purity and excellence of my
doctrine, and the multitude of my miracles, sufficiently attest
this. Now God is true who has borne testimony to me ; but
ye know him not, therefore it is that this testimony is disre-
garded.
Verse 29. But I know him ; for I am from him] Instead
of £<(!*<, lam, some editions, the Syriac Hieros. read tlftf, 1
. VII. and chief priests send officers to take him.
31 And h many of the people believed x-™{*™;
on him, and said, When Christ cometh, AcciirT
will he do more miracles than these
which this man hath done ?
32 The Pharisees heard that the people mur-
mured such things concerning him ; and the
Pharisees and the chief priests sent officers to
take him.
33 H Then said Jesus unto them, ' Yet a little
while am I with you, and then I go unto him
that sent me,
34 Ye k shall seek me, and shall not find me ;
fMark 11. 18. Luke 10. 47. & 20. 19. Ver. 19. Cli. 8. 37.
<?Ver. 44. Ch. 8. 20. h Matt. 12. 23. Ch. 3. 2. & 8. 30. iCh. 13. 33.
& 16. 16. « Hos. 5. 6. Ch. 8. 21. & 13. 33.
came, according to the Attics. Nonnus confirms this reading
by paraphrasing the word by £A;jAv.9-«s, / came. As the dif-
ference between the two words lies only in the accents, and as
these are not found in ancient MSS. it is uncertain which way
the word was understood by them : nor is the matter of much
moment ; both words amount nearly to the same meaning,
and elfii seems too refined.
Verse 31. Will he do more miracles] It was the belief of
the Jews, and they founded it upon Isa. xxxv. 5. that when
the Messiah came, he would do all kinds of miracles : and in
order that they might have the fullest proof of the divine
mission of Christ, it had pleased God to cause miracles to
cease for between/our arid Jive hundred years, and that John
the Baptist himself had not wrought any. His miracles,
therefore, were a full proof of his divine mission.
Verse 32. The people murmured such things] The people
began to be convinced that he was the Messiah, and this being
generally whispered about, the Pharisees, &c. thought it high
time to put him to death, lest the people should believe on
him : therefore they sent officers to take him.
Verse 33. Yet a little while am I with you] As he knew
that the Pharisees had designed to take and put him to death ;
and that in about six months from this time, as some conjec-
ture, he should be crucified ; he took the present opportunity
of giving this information to the common people, who were
best disposed towards him, that they might lay their hearts
to his teaching, and profit by it, while they had the privilege
of enjoying it.
The word xvreis, to them, in the beginning of this verse, is
wanting in BDEGHLMS. more than eighty others, both the
Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic,
Saxo7i, most copies of the Vulgate, and the Itala. It is omitted
also by Euthymius, Theophylact, Augnstin, and Bede. Our
Lord did not speak these words to the officers who came to-
4 G
Christ teaches the people, and
and where I am, thither ye
come.
35 Then said the Jews among them
selves, Whither will he go, that we shall
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cannot
not
lind him ? will he go unto a the dispersed among
ihe b Gentiles, and teach the Gentiles?
36 What manner of saying is this that he
said, Ye shall seek me, and shall not find me:
and where I am, thither ye cannot come ?
37 c In the last day, that great day of the
a Isai. 11. 12. James I. I. 1 Pet. 1. 1.-
d Isai. 55. 1. Ch. 6. 35. Rev. 22. 17.-
-b Or, Greeks.—
-e Dent. 18. 15.
:Lev. 23. 36.
-rProv. 18. 4.
•apprehend him, as eivroig here implies, but to the common
people, merely to show that he was not ignorant of the designs
of the Pharisees, though they had not yet been able to put
them into practice.
Verse 34. Ye shall seek me, and sliall not find me] When
the Roman armies come against you, you will vainly seek for
a deliverer. But ye shall be cut off in your sins, because ye
did not believe in me, and where 1 am — in the kingdom of
glory, ye cannot come ; for nothing that is unholy shall enter
into the new Jerusalem. In .this, and the thirty-sixth verse
«'/*(, lam, is read by several, elin, I come, as in the twenty-
ninth verse, and in these two last places the JEthiopic, Arabic,
three copies of the Itala, Nonnus, and Tlieophylact agree. See
the note on ver. 29.
Verse 35. The dispersed among the Gentiles'] Or, Greeks.
By the dispersed are meant here the Jews who were scattered
through various parts of that empire which Alexander the
Great had founded in Greece, Syria, Egypt, and Asia Minor,
where the Greek language was used, and where the Jewish
Scriptures in the Greek version of the Septuagint were read.
Others suppose that the Gentiles themselves are meant —
others that the ten tribes which had been long lost are here
intended.
Verse 37. In the last day, that great day of the feast] This
was the eighth day, and was called the great day, because of
certain traditional observances, and not on account of any
excellence which it derived from the original institution. On
the seven days they professed tp offer sacrifices for the
seventy nations of the earth, but on the eighth day they offered
sacrifices for Israel ; therefore the eighth day was more highly
esteemed than any of the others. It is probably to this that
„he evangelist refers when he calls the last day the great day
of the feast. See the account of the feast of tabernacles in the
aote on ver. 2. It was probably when they went to draw
water from the pool Siloam, and while they were pouring it
out at the foot of the altar, that our Lord spoke these words :
for as that ceremony pointed out the gracious influences of
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ST. JOHN. promises the Holy Spirit
feast, Jesus stood and cried, saying,
d If any man thirst, let him come
unto me, and drink.
38 e He that believeth on me, as the Scripture
hath said, f out of his belly shall flow rivers of
living water.
39 (g But this spake he of the Spirit, which
they that believe on him should receive: for
the Holy Ghost was not yet given; because
that Jesus was not yet h glorified.
Isai. 12. 3. & 41. 3. Ch. 4. 14.—
17,33,38 i> Ch. 12. 16. & 16.
-r lsai. 14.3. Joel 2. 28. Ch. 16. 7. Acts 2.
the Holy Spirit ; our Lord, who was the fountain whence it
was to proceed, called the people to himself: that by believ-
ing on him, they might be made partakers of that inestima-
ble benefit.
Verse 38. He that believeth on me, as the Scripture hath said]
He who receives me as the Messiah, according to what the
Scripture hath said concerning me ; my person, birth, con-
duct, preaching, and miracles, being compared with what is
written there, as ascertaining the true Messiah. Out of his belly
— from his heart and soul ; for in his soul shall this Spirit dwell.
Living water.] As a true spring- is ever supplied with water
from the great deep, with which it has communication ; so
shall the soul of the genuine believer be supplied with light,
life, love, and liberty, and all the other graces of the indwell-
ing Spirit from the indwelling Christ. The Jews frequently
compare the gifts and influences of the Holy Spirit to water
in general — to rain, fountains, wells, rivers, &c. &c. The
Scriptures abound in this metaphor. FsaL xxxvi. 9, 10; Isai.
xliv. 3, 4. Joel iii. 23.
Verse 39. Was not yet given] AsPopuvov, given, is added,
by the Codex Vaticanus (B,) the Syriac, all the Persic, latter
Syriac with an asterisk, three copies of the Slavonic, Vulgate,
and all the Itala but three; and several of the primitive
Fathers. This word is necessary to the completion of the
sense.
Certain measures of the Holy Spirithad been vouchsafed
from the beginning of the world to believers and unbelievers-:
but that abundant effusion of his graces, spoken of by Joel,
chap. ii. 28. which peculiarly characterized the Gospel times,
was not granted till after the ascension of Christ. 1. Because
this Spirit in its plenitude was to come in consequence of his
atonement ; and therefore could pot come till after his cruci-
fixion. 2. It was to supply the place of Christ to his disci-
ples, and to all true believers ; and therefore it was not ne-
cessary till after the removal of his bodily presence from,
among them. See our Lord's own words ; John xiv. 16 — 18
—26. xv. 26. xvi. 7—15.
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The people are divided in their
40 H Many of the people therefore,
when they heard this saying, said, Of
a truth this is a the Prophet.
41 Others said, b This is the Christ. But some
said, Shall Christ come c out of Galilee?
42 d Hath not the Scripture said, That Christ
cometh of the seed of David, and out of the
town of Bethlehem, e where David was ?
43 So f there was a division among the people
because of him.
44 And g some of them would have taken him ;
but no man laid hands on him.
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CHAP. VII. opinions concerning him
45 IF Then came the officers to the
chief priests and Pharisees ; and they
said unto them, Why have ye not
brought him ?
40 The officers answered, h Never man spake
like this man.
47 Then answered them the Pharisees, Are ye
also deceived?
48 '' Have any of the rulers or of the Pharisees
believed on him ?
49 But this people who knoweth not the law-
are cursed.
■'Dent. 18. 15, 18. Ch. I. 21. & 6. 14.-
Cn> i. 46. d ps. 132. 11. Jer. 23. 5.
— b Ch. 4. 42. & 6. 69-
Mic. 5. 2. Matt. 2. 5.
— c Ver. 52.
Lute 2. 4.
Verse 40. Of a truth this is the Prophet.] The great prophet,
or teacher, spoken of by Moses ; Deut. xviii. 15. which they
improperly distinguished from the Messiah, ver. 41. Some,
no doubt, knew that by the prophet the Messiah was meant ;
but others seem to have thought that one of the ancient
prophets should be raised from the dead, and precede the
appearing of the Messiah.
Verse 41. Shall Christ come out of Galilee?] As the pro-
phets had declared that the Messiah was to come from the
tribe of Judah, and from the family of David, and should be
born in the city of Bethlehem; these Jews, imagining that
Christ had been born in Galilee, concluded that he could not
be the Messiah. Had they examined the matter a little
farther, they would have found that he had his birth exactly
as the prophets had foretold : but for lack of this necessary
examination, they continued in unbelief, and rejected the
Lord that bought them. Many still lose their souls nearly
in the same way. They suffer themselves to be led away by
common report, and getting prejudiced against the truth,
refuse to give it a fair hearing, or to examine for themselves.
It is on this ground that deism and irreligion have established
themselves, and still maintain their posts.
Verse 42. Where David was ?] That is, where he was born ;
1 Sam. xvi. 1, 4. and where he was before he became king in
Israel.
Verse 43. There was a division] S^/o-^,05, a schism, they
were divided in sentiment, and separated into parties. This
is the true notion of schism.
Verse 44. Woidd have taken him] Or, they wished to seize
him. And this they would have done, and destroyed him too
at that time, had they been unanimous ; but their being
divided in opinion, ver. 43. was the cause, under God, why his
life was at that time preserved. How true are the words of
the prophet; the wrath of man shall praise thee; and the
remainder thereof thou wilt restrain. Psal. Ixxvi. 10.
« 1 Sam. 16. 1, i.
7.29. i Ch. 12
1 Ver. 12. Ch. 9. 16. & 10. 19. % V.
42. Acts 6. -7. 1 Cor. 1. 20, 26. & 2. 8.
■r. 30.-
-!> Malt.
Verse 45. Then came the officers] They had followed him
for several days seeking for a proper opportunity to seize
on him, when they might fix some charge of sedition, kc.
upon him; but the more they listened, the more they were
convinced of his innocence, purity, and consummate wisdom.
Verse 46". Never man spake like this man.] Though these
officers had gone on the errand of their masters, the}' had not
entered into their spirit. They were sent to apprehend a
seditious man, and a false prophet. They came where Jesus
taught ; they found him to be a different person to the de-
scription they received from their masters, and therefore did
not attempt to touch or molest him. No doubt they expected,
when they told their employers the truth, that they would
have commended them, and acknowledged their own mistake :
but these simple people were not in the secret of their masters'
malice. They heard, they felt, that no man ever spoke with
so much grace, power, majesty, and eloquence. They had
never heard a discourse so affecting and persuasive. So Jesus
still speaks to all who are simple of heart. He speaks pardon
— he speaks holiness — he speaks salvation to all who have ears
to hear. No man ever did, or can speak as he does. He
teaches the truth, the whole truth, and nothing but the
TRUTH.
Verse 48. Have any of the riders — believed on him?] Very
few. But is this a proof that he is not of God ? No, truly.
If he were of the world, the world would love its own. The
religion of Christ has been in general rejected by the rulers
of this world. A life of mortification, self-denial, and humility,
does not comport with the views of those who will have their
portion in this life. It has ever been a mark of the truth of
God, that the great, the mighty, and the wise, have in general
rejected it. They are too much occupied with this world, to
attend to the concerns of the next.
■ Verse 49. This people] 'O »#Ao$, this rabble. The com-
mon people were treated by the Pharisees with the mostsove-
4 g 2
JYicodemus pleads the cause of
*a*d*P: 50 Nicodemus saith unto them, (a he
A"ccii T" *^at came b to Jesus by night, being one
of them,)
51 c Doth our law judge any man, before it hear
Iiim, and know what he doeth?
ST. JOHN. Christ, and the council breaks up.
52 They answered and said unto a.m. 4033.
..... A. D. 29.
him, Art thou also of Galilee ? Search, An- °'ymP-
CCII 1
and look : for d out of Galilee ariseth no — •
prophet.
53 And every man went unto his own house.
Ch. 3. 2 " Gr. to him. <= Deut. 1. 17. & 17. 8, &c. & 19. 15.
reign contempt, they were termed ]"\HT\ op dm ha-arets,
people of the earth ; and were not thought worthy to have a
resurrection to eternal life. Wagenseil and Schoetgen have
given many proofs of the contempt in which the common
people were held by the Pharisees. Those who were disciples
of any of the Rabbins, were considered as being in a much
better state. When they paid well, they purchased their
masters' good opinion.
Verse 50. JVicodemus — being one of them] That is, a
Pharisee, and a ruler of the Jews : see on chap. iii. 1.
Verse 51. Doth our law judge any man] Tov c,v3-g&>7rov, the
man, i. e. who is accused. Perhaps Nicodemus did not refer
so much to any thing in the law of Moses, as to what was
commonly practised among them. Josephus says, Ant. b.
xiv. c. 9. s. 3. That the law has forbidden any man to be put
to death, though wicked, unless he be first condemned to die by
the Sanhedrin. It was probably to this law, which is not ex-
pressly mentioned in the five books of Moses, that Nicodemus
here alludes. See laws relative to this point, Deut. xvii. 8,
&c. xix. 15.
Verse 52. Art thou also of Galilee ?] They knew very well
that he was not ; but they spoke this by way of reproach. As
if they had said, thou art no better than he is, as thou takest
his part. Many of the Galileans had believed on him, which
the Jews considered to be a reproach. Art thou his disciple,
as the Galileans are ?
Search, and look] Examine the Scriptures, search the
public registers, and thou wilt see that out of Galilee there
ariseth no prophet. Neither the Messiah, nor any otherpro-
phet, has ever proceeded from Galilee, nor ever can. This
conclusion, says Calmet, was false and impertinent ; false,
because Jonah was of Gathheper, in Galilee : see 2 Kings xiv.
25. compared with Josh. xix. 13. The prophet Nahum was
also a Galilean, for he was of the tribe of Simeon : and some
suppose that Malachi was of the same place. The conclusion'
was false, because there not having been a prophet from any
particular place, was no argument that there never could be
one ; as the place had not been proscribed.
Verse 53. And every man went, &c] The authority and
.nfluence of Nicodemus in this case was so great, that the
Sanhedrin broke up without being able to conclude any thing.
As the feast was now ended, they were not obliged to continue
any longer in or about Jerusalem ; and therefore all returned
"o their respective dwellings.
& Isai. 9. 1, 2. Matt. 4. 15. Ch. 1. 46. Ver. 41.
This verse and the first eleven verses of the following chap-
ters, are wanting in several MSS. Some of those which retain
the paragraph mark it with obelisks, as a proof of spurious-
ness. Those who do retain it, have it with such a variety of
reading as is nowhere else found in the sacred writings. Pro-
fessor Griesbach leaves the whole paragraph in the text with
notes of doubtfulness. Most of the modern critics consider it
as resting on no solid authority.
The following, in the left-hand column, is a literal transla-
tion of the whole as it stands in the Codex Bezce. That on
the right, is a connected view of it from other manuscripts.
John, chap. vii. 53. viii. 1 — 11.
From the Codex Bezas. From other MSS.
Chap. vii. 53. And every 53. And every one went
one went to his owd house. away to his own people (ret
iS'iet xvrev) Al. place.
Chap. viii. 1. And Jesus 1. And Jesus went out to
went to the mount of Olives. the mount of Olives.
2. But he came again early 2. But very early in the
into the temple, and all the morning Jesus came again into
people came unto him. the temple, and all the people
came ; and having sat down he
taught them.
3. And the scribes and Pha- 3. And the chief priests
risees brought a woman unto and the Pharisees bring unto
him, taken in sin ; and setting him a woman taken in adul-
her in the midst, tery ; and having set her in
the midst,
4. The priests say unto him, 4. They spoke, tempting
tempting him, that they might him, Teacher, we found this
have an accusation against one committing adultery, in
him, Teacher, this woman was the very act.
taken committing adultery, in
the very act :
5. Now Moses, in the law, 5. And in the law Moses
gave orders to stone such : but commanded us to stone such :
what dost thou say now ? What dost thou say concern-
ing her?
6. But Jesus having stooped 6. But this they spoke
down, wrote with his finger tempting him, that they might
upon the ground. find an accusation against him :
but he. knowing it, stooped
down, (Al. bowed down) and
Account of the woman
From the Codex Bezae.
7. But as they continued
asking, he lifted up himself,
and said unto them, Let him
who is without sin among you,
first cast a stone at her.
8. And stooping down
again, he wrote with his fin-
ger upon the ground.
9. And each of the Jews
\vent out, beginning from the
CHAP. VIII.
From other MSS.
wrote with his finger upon the
ground, seeming as if he did
not hear. (M. pretending.)
7. But as they continued
asking him, having looked up,
he saith, Let him who is with-
out sin among you, first cast
a stone at her.
8. And stooping down
again, he wrote with his finger
upon the ground (the sins of
every one of them.)
9. And each one of them
went out, {M. and hearing
From the Codex Bezae.
oldest, so that all went out :
and he was left alone, the wo-
man being; in the midst.
10. And Jesus lifting up
himself, said to the woman,
Where are they ? Hath no
one condemned thee ?
1 1 . Then she said unto him,
No one, sir. Then he said,
Neither do 1 condemn thee ;
go, and from this time sin no
taken in adultery.
From other MSS.
these things they departed one
by one) beginning from the
oldest : and Jesus was left
alone, and the woman in the
midst of them.
10. Jesus therefore looking
up, saw her, and said, Woman,
where are thy accusers ? Hath
no one condemned thee?
1 1 . Then she said, No one,
sir. And Jesus said, Neither
will I judge thee ; go away,
and henceforth sin no more.
more.— See the notes on this account in the following chapter.
CHAPTER VIII.
The story of the woman taken in adultery, 1 — 11. Jesus declares himself the light of the zoorld, 12. The Pharisees
cavil, 13. Jesus answers, and shows his authority, 14 — 20. He delivers a second discourse, in which he convicts
them of sin, and foretells their dying in it, because of their unbelief, 21 — 24. They question him ; he answers
and foretells his own death, 25 — 59. Many believe on him, in consequence of this last discourse, 30. To whom he
gives suitable advice 31, 32. The Jews again cavil, and plead the nobility and advantages of their birth, 33.
Jesus shows the vanity of their pretensions, and the wickedness of their hearts, 34 — 37. They blaspheme, and
Christ convicts and reproves them, and asserts his divine nature, 48 — 58. They attempt to stone him, 59.
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again into
unto him ;
3 And
JESUS went unto the a mount of
Olives.
2 And early in the morning he came
the temple, and all the people came
and he sat down, and taught them,
the scribes and Pharisees brought
Matt. 21. I. &24. 3. Mark 11, I.
NOTES ON CHAP. VIII.
Verse 3. A woman taken in adultery] Some of the popish
writers say that her name was Susanna ; that she was espoused
to an old decrepit man, named Manasseh ; that she died a
saint in Spain, whither she had followed St. James. These
accounts the judicious Calmet properly terms fables.
It is allowed that adultery was exceedingly common at this
time, so common that they had ceased to put the law in force
against it. The waters of jealousy were no longer drunk,
the culprits, or those suspected of this crime, being so very
numerous ; and the men who were guilty themselves, dared
not try their suspected wives, as it was believed the waters
would have no evil effect upon the wife, if the husband him-
self had been criminal. See the whole of the process on the
unto him a woman taken in adultery ;
and when they had set her in the
midst,
4 They say unto him, Master, this
was taken in adultery, in the very act.
5 b Now Moses in the law commanded
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us.
b Lev. 20. 10. Dent. 22. 22.
waters of jealousy in the notes on Num. v. 11, &c. and see a',
the end of chap, xviii.
Verse 5. That such should be stoned] It is not strictly true
that Moses ordered adultery in general to be punished by
stoning. The law simply says, that the adulterer and adulteress
shall be put to death. Lev. xx. 10. Deut. xxii. 22. The
Rabbins say they were strangled. This they affirm was the
ordinary mode of punishment, where the species of death was
not marked in the law. If the person guilty of an act of this
kind, had been betrothed, but not married, she was to be
stoned: Deut. xxii. 23. But if she was the daughter of a
priest, she was to be burned alive: Levit. xxi. 9. It appears
from Ezek. xvi. 38, 40. that adulteresses in the time of tha*
prophet were stoned, and pierced with a sword
Account of the woman
'aId4293' that such should be stoned
Acc?/Tp' saJest thou ?
ST. JOHN.
but what
6 This they said, tempting him, that
they might have to accuse him. But Jesus
stooped down, and with his finger wrote on the
ground, as though he heard them not.
7 So when they continued asking him, he
lifted up himself, and said unto them, aHe that is
without sin among you, let him first cast a stone
at her.
8 And again he stooped down, and wrote on the
ground.
aDeut. 17. 7. Kom. 2. 1.
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Selden and Fagius suppose that this woman's case was the
same with that mentioned, Deut. xxii. 23. If a damsel that is
a virgin be betrothed unto a husband, and a man find her in
the city, and lie with her : then ye shall stone them with stones
that they die, the damsel because she cried not, and the man
because he hath humbled his neighbour'' s wife. As the Phari-
sees spoke of stoning the woman, it is possible this was
her case ; and some suppose that the apparent indulgence
with which our Lord treated her, insinuates that she had
suffered some sort of violence, though not entirely inno-
cent. Therefore he said J do not condemn thee, i. e. to death,
because violence had been used. Sin no more. Nevertheless
thou art in certain respects guilty ; thou mightest have made
more resistance.
Verse 6. That they might have to accuse him.] Had our
Lord condemned the woman to death, they might have ac-
cused him to Pilate, as arrogating to himself the power of life
and death, which the Romans had taken away from the Jews ;
besides, the Roman laws did not condemn an adulteress to be
put to death. On the other hand, if he had said she should
not be put to death, they might have represented him to the
people as one who decided contrary to the law, and favoured
the crime of which the woman was accused.
With his finger wrote] Several MSS. add, their sins who
accused her, and the sins of all men. There are many idle
conjectures concerning what our Lord wrote on the ground,
several of which may be seen in Calmet.
We never find that Christ wrote any thing before or after
this : and what he wrote at this time, we know not. On this
the pious Quesnel makes the following reflections.
" 1. Since Jesus Christ never wrote but once that we hear
of, in his whole life. 2. Since he did it only in the dust.
3. Since it was only to avoid condemning a sinner : and
4. since he would not have that which he wrote so much as
known ; let men learn from hence never to write but when it
taken in adultery
9 And they which heard it, h being
convicted by their own conscience,
went out one by one, beginning at the
eldest, even unto the last : and Jesus was left
alone, and the woman standing in the midst.
10 When Jesus had lifted up himself, and saw
none but the woman, he said unto her, Woman,
where are those thine accusers ? hath no man con-
demned thee ?
11 She said, No man, Lord. And Jesus said
unto her, c Neither do I condemn thee : go, and
11 sin no more.
b Rom. 2. 22.-
Luke 9. 56. & 12. 14. Ch. 3. 17. d Ch. 5. 14.
is necessary or useful ; to do it with humility and modesty :
and to do it on a principle of charitj'. How widely does
Christ differ from men. He writes his divine thoughts in the
dust : they wish to have theirs cut in marble, and engraved
on brass."
Verse 7. He that is without sin] Avct/nxgrvTes, meaning the
same kind of sin ; adultery, fornication, &c. Kypke has
largely proved that the verb ctpctgrctnti is used in this sense by
the best Greek writers.
Let him first cast a stone at her] Or, upon her, trr1 *vtv. The
Jewish method of stoning, according to the Rabbins, was as
follows : The culprit, half naked, the hands tied behind the
back, was placed on a scaffold, ten or twelve feet high ; the
witnesses who stood with her, pushed her off with great force :
if she was killed by the fall there was nothing farther done :
but if she was not, one of the witnesses took up a very large
stone, and dashed it upon her breast, which generally was the
coup de grace, or flnishing stroke. This mode of punishment
seems referred to, Matt. xxi. 44. However, this procedure
does not appear to have been always attended to. See Lev.
xxiv. 16. and verse 59 of this chapter.
Verse 9. Being convicted by their own conscience] So it is
likely they were all guilty of similar crimes.
Beginning at the eldest even unto the last] Atto rat TrgeirflvTegui
iuc, rav zr%u>ra)>, from the most honourable to those of the least re-
pute. In this sense the words are undoubtedly to be understood.
The woman standing in the midst] But if they all went
out, how could she be in the midst ? It is not said that all
the people, whom our Lord had been instructing, went out,
but only her accusers : see ver. 11. The rest undoubtedly
continued with their Teacher.
Verse 11. Neither do I condemn thee] Bishop Pearce says,
" It would have been strange if Jesus, when he was not a
magistrate, and had not the witnesses before him to examine
them ; and when she had not been tried and condemned by
Christ proclaims himself
12 H Then spake Jesus again unto
them, saying, a I am the light of the
world : he that followeth me shall not
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ilk Olymp.
ecu. l.
CHAP. VIII.
walk in darkness, but
light of life.
13 The Pharisees therefore
a Isa. 49. 6, 8, 9. Luke 2. 32.
the law and legal judges, should have taken upon him to con-
demn her. This being the case, it appears why Jesus avoid-
ed giving an answer to the question of the scribes and Phari-
sees ; and also how little reason there is to conclude from
hence, that Christ seems in this case not enough to have dis-
couraged adultery, though he called it a sin. And yet this
opinion took place so early among the Christians, that the
reading of this story was industriously avoided in the lessons
recited out of the Gospels, in the public service of the
churches ; as if Jesus's saying, / do not condemn thee, had
given too much countenance to women guilty of that crime.
In consequence of this, as it was never read in the churches,
and is now not to be found in any of the Evangelistariaj and
as it was probably marked in the MSS. as » portion not to be
read there ; this whole story, from ver. I. to ver. 11. inclu-
sive, came, in length of time, to be left out in some MSS.
though in the greater part it is still remaining." Thus far
the judicious and learned Bishop. How the passage stands
in all the MSS. hitherto collated, may be seen in Wetstein
and Griesbach. After weighing what has been adduced in
favour of its authenticity, and seriously considering its state
in the MSS. as exhibited in the Far. Led. of Griesbach, 1
must confess, the evidence in its favour does not appear to
me to be very striking. Yet I by no means would have it ex-
punged from the text. Its absence from many MSS. and the
confused manner in which it appears in others, may be readily
accounted for on the principles laid down by Bishop Pearce
above. It may however be necessary to observe, that a very
perfect connexion subsists between ver. 52. of chap. vii. and
ver. 12. of this chapter — all the intermediate verses having
been omitted by MSS. of the first antiquity and authority.
In some MSS. it is found at the end of this Gospel ; in others
a vacant place is left in this chapter ; and in others it is placed
after the 2 1st chapter of Luke. See at the end of this chapter.
Verse 12. Then spake Jesus again unto them] Allowing the
story about the woman taken in adultery to be authentic, and
to stand here in its proper place ; we may consider that our
Lord having begun to teach the people in the temple, was in-
terrupted by the introduction of this woman by the scribes
and Pharisees ; and now having dismissed them and the wo-
man also, he resumes his discourse.
/ am the light of the world] The fountain, whence all in-
tellectual light and spiritual understanding proceed : without
me all is darkness, misery, and death. The Divine Being
was by the Rabbins denominated the light of the world.
So in Bamidbar Rabba, " The Israelites said to God, O Lord
the light of the world,
shall have the
said
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A. D. 29.
An. Ovlmn.
CCI1. 1.
un-
Cli. I. 4, 5, 9. & 3- 19. & 9. 5. & 12. 35, 36,46.
of the universe, thou commandest us to light lamps to thee,
yet thou art the light of the world ; and with thee the
light dwelleth." Our Lord therefore assumes here a well-
known character of the Supreme Being; and with this we
find the Jews were greatly offended.
Shall not walk in darkness] He shall be saved from igno-
rance, infidelity, and sin. If he follow me, become my dis-
ciple, and believe on my name, he shall have my Spirit to
bear witness with his, that he is a child of God. He shall
have the light of life — such a light as brings and supports
life. The sun, the fountain of light, is also the fountain of
life : by his vivifying influences, all things live — neither ani°
mal nor vegetative life could exist, were it not for his influ-
ence. Jesus, the Sun of righteousness, Mal. iv. 2. is the
fountain of all spiritual and eternal life. His light brings
life with it, and they who walk in his light, live in his life.
This sentiment is beautifully expressed and illustrated in the
following inimitable verse (all monosyllables except two words)
of that second Spencer, Phinehas Fletcher : speaking of the
conversion of a soul to God, he says :
" New light new love, new love new life hath bred ;
A life that lives by love, and loves by light ;
A love to him, to whom all loves are wed ;
A light, to whom the sun is darkest night :
Eye's light, heart's love, souVs only life he is :
Life, soul, love, heart, light, eye, and all are his :
He eye, light, heart, love, soul; He all my joy and bliss.'5
Purple Island, Can. I. v. 7.
Some suppose our Lord alludes to the custom of lighting
lamps, or torches, on the first day of the feast of Tabernacles.
But as these words seem to have been spoken the day after
that last and great day of the feast, mentioned chap. vii. 37.
they may rather be considered as referring to the following
custom : It has already been observed, that the Jews added a
ninth day to this feast, which day they termed, The feast of
joy for the law ; and on that day they were accustomed to
take all the sacred books out of the chest where they had
been deposited, and put a lighted candle in their place, in
allusion to Prov. vi. 23. For the commandment is a lamp, (or
candle) and the law is life ; or to Psal. cxix. 115. Thy word
is a lamp unto my feet, and a light unto my path. If this
custom existed in the time of our Lord, it is most likely that
it is to it he here alludes ; as it must have happened about the
same time in which these words were spoken. See Buxtorf.
Synagog. Jud. c. xxi.
As the Messiah was frequently spoken of by the prophets
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An. Olymp.
CCII. 1.
The Jews cavil, and ST. JOHN
to him, a Thou bearest record 'of- thy- 17
self; thy record is not true. that
14 Jesus answered and said unto true,
them, Though I bear record of myself, yet my 18 1
record is true : for I know whence I came, and
whither I go; but b ye cannot tell whence I
go;
come, and whither 1 go.
15 c Ye judge after the flesh; d 1 judge no
man.
16 And yet if I judge, my judgment is true:
for e I am not alone, but I and the Father that
sent me.
* Ch. 5. 31. h See Ch. 7. 28. & 9. 29. —
12. 47. & 18. 36 e Ver. 29. Ch. 16. 32.
-cCh. 7. 24. aCh. 3. 17. &
'" Deut. 17. 6. & 19. 15.
Christ confutes them.
It is also written in your law,
the testimony of two men is
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ecu. 1.
am one that bear witness of myself;
and E the Father that sent me beareth witness of
me.
19 Then said they unto him, Where is thy Fa-
ther ? Jesus answered, h Ye neither know me
nor my Father : ' if ye had known me, ye should
have known my Father also.
20 These words spake Jesus in k the treasury,
as he taught in the temple : and ' no man laid
under the emblem of light, see Isai. lx. 1. xlix. 6. ix. 2. the
Pharisees must at once perceive, that he intended to recom-
mend himself to the people as the Messiah, when he said, /
am the light of the world.
The Rabbins think that the Messiah is intended in Gen.
i. 4. And God said, Let there be light, and there was light.
•' From this we may learn, that the holy and blessed God saw
the light of the Messiah and his works, before the world was
created ; and reserved it for the Messiah and his generation,
under the throne of his glory. Satan said to the holy and
blessed God, For whom dost thou reserve that light which is
under the throne of thy glory? God answered, For him
who shall subdue thee, and overwhelm thee with confusion.
Satan rejoined, Lord of the universe, show that person to me.
God said, Come and see him. When he saw him, he was
^reatly agitated, and fell upon his face, saying, Truly, this is
the Messiah, who shall cast me and idolaters into hell." Yal-
cut Rubeni, fol. 6. This is a very remarkable saying : and as
it might have existed in the time of our Lord, to it he might
have alluded in the verse before us. The thing itself is true :
the Messiah is the light of the world, and by him Satan's
empire of idolatry is destroyed in the world, and the king-
dom of light and life established. See several similar testi-
monies in Schoetgen.
Verse 13. Thou bearest record] As if they had said, Dost
thou imagine that we shall believe thee in a matter so im-
portant, on thy bare assertion ? Had these people attended
to the teaching and miracles of Christ, they would have seen
that his pretensions to the Messiahship were supported by
the most irrefragable testimony.
Verse 14. I know whence I came] I came from God, and
am going to God, and can neither do, nor say any thing, but
what leads to and glorifies him.
Verse 15. Ye judge after the flesh] Because I appear in
the form of man, judging from this appearance, ye think I
Matt. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. s Ch. 5. 37. h Ver. 55. Ch.
[6. 3. iCh. 14. 7. "Mark 12. 41. ' Ch. 7.30.
am but a mere man — pay attention to my teaching and mira-
cles, and ye shall then see, that nothing less than infinite wis-
dom and unlimited power could teach and do what I have
taught and performed. Our Lord speaks here exactly in the
character of ambassador. Such a person does not bring a
second with him to vouch his truth ; his credentials from his
king ascertain his character ; he represents the king's person.
So our Lord represents the Father as bearing witness with
him. The miracles which he wrought, were the proof from
heaven that he was the promised Messiah ; these were the
great seal of all his pretensions.
Verse 19. Ye neither know me, &c] Ye know neither the
Messiah, nor the God that sent him.
If ye had known me] If ye had received my teaching, ye
would have got such an acquaintance with the nature and at-
tributes of God, as ye never could have had, and never can
have, any other way. That is a true saying, No man hath seen
God at any time : the only-begotten Son, who lay in the bosom of
the Father, he hath declared him. The nature and per-
fections of God never can be properly known, but in the
light of the Gospel of Jesus Christ. It is worthy of remark,
that in all this discourse, our blessed Lord ever speaks of the
Father and himself as two distinct persons. Therefore the
Father is not the Son, nor the Son the Father, as some per-
sons vainly imagine ; though it is plain enough that the com-
pletest unity and equality subsist between them.
Verse 20. The treasury] Lightfoot observes from the Rab-
bins that the treasury was in what was called the court of the
women — that there were thirteen chests in it ; in the thirteenth
only the women were permitted to put their offerings. Pro-
bably the other twelve were placed there in reference to the
twelve tribes ; each perhaps inscribed with the name of one
of Jacob's twelve sons.
It seems that our Lord sometimes sat in this court to teach
the people. See Mark xii. 41, &c.
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■CCH. 1.
and shows them that they shall die CHAP
hands on him ; for a his hour was not
yet come.
21 Then said Jesus again unto them,
I go my way, and b ye shall seek me, and
c shall die in your sins : whither I go, ye cannot
come.
22 Then said the Jews, Will he kill himself?
because he saith, Whither I go, ye cannot
come.
23 And he said unto them, d Ye are from beneath;
I am from above : e ye are of this world ; I am
not of this world.
24 f I said therefore unto you, that ye shall die
in your sir^s : g for if ye believe not that 1 am he,
ye shall die in your sins.
VIII.
in their sins, because they reject hiiii.
» Ch. 7. 8. b Ch. 7. 34. & 13. 33.-
19. & 17. 16. 1 John 4. b.-
-c Ver. 24.-
-f Ver. 21.
-■» Ch. 3. 31. e Ch. 15.
-e Mark 16. 16.
His hour was not yet come.] The time was not arrived, in
%vhich he had determined to give himself up into the hands of
his crucifiers.
Verse 21. Then said Jesus again unto them] He had said
the same things to them the day before. See chap. vii. 34.
Ye shall seek me] When your calamities come upon you,
ye shall in vain seek for the help of the Messiah, whom ye
now reject, and whom ye shall shortly crucify.
Verse 22. Will he kill himself ?] They now understood that
he spake concerning his death : but before, chap. vii. 35. they
thought he spoke of going to some of the Grecian provinces,
to preach to the dispersed Jews.
Verse 23. Ye are from beneath] Ye are capable of mur-
der, and of self-murder too, because ye have nothing of God
in you. Ye are altogether earthly, sensual, and devilish. They
verified this character in murdering the Lord Jesus ; and many
of them afterward, to escape famine, &.c. put an end to their
own lives.
Verse 25. Who art thou?] This marks the indignation of
the Pharisees — as if they had said : Who art thou that takest
upon thee to deal out threatenings in this manner against us ?
Jesus saith unto them, Even the same that I said unto you
from the beginning.] Rather, Just what I have already told
you, i. e. that I am the light of the world — the Christ, the Sa-
viour of mankind. There are a variety of renderings for this
verse among the critics. Some consider t>jv x%%w (which
makes the principal difficulty in the text) as the answer of
our Lord. Who art thou? I am tjjv «f#>jv, the chief, the su-
preme; and have therefore a right to judge, and to execute
judgment. But if our Lord had intended to convey this
meaning, he would doubtless have said i Aj^jj, or i A%xa)>>
A. D. 29.
An. Olymp.
ecu. 1.
25 Then said they unto him, Who
art thou ? And Jesus saith unto them,
Even the same that I said unto you
from the beginning.
26 I have many things to say and to judge of
you : but h he that sent me is true : and ' 1 speak
to the world those things which I have heard of
him.
27 They understood not that he spake to them
of the Father.
28 Then said Jesus unto them, When ye have
k lifted up the Son of man, ' then shall ye know
that I am he, and m that I do nothing of myself;
but D as my Father hath taught me, 1 speak these
things.
h Ch. 7. 23. i Ch. 3. 32. & 15. 15. " Ch. 3. 14. & 12. 32. ' Rom. I. 4.
"> Ch. 5. 19, 30. p Ch. 3. 11.
and not tjjv *£%w, in the accusative case. This mode of read-
ing appears to have been followed by the Vulgate, some co-
pies of the Itala, and some of the Fathers : but this construc-
tion can never be reconciled to the Greek text. Others take
rsjv *%yjw as an adverb, in which sense it is repeatedly used by
the best Greek writers, and connecting the 25th with the
26th verse, they translate thus : Ihave indeed, as I assure
you, many things to say of you, and to condemn in you. See
Wakefield. Raphelius takes up the words nearly in the same
way, and defends his mode of exposition with much critical
learning ; and to him I refer the Reader. I have given it
that meaning, which I thought the most simple and plain,
should any departure from our own version be thought ne-
cessary : both convey a good and consistent sense.
Verse 26. Ihave many things to say and to judge of you]
Or, to speak and to condemn, &c. I could speedily expose
all your iniquities — your pride and ambition, your hypocrisy
and irreligion, your hatred to the light, and your malice
against the truth, together with the present obstinate unbelief
of your hearts ; and show, that these are the reasons wh}r I
say you will die in your sins : but these will all appear in their
true light, when, after you have crucified me, the judgments
of God shall descend upon and consume you.
He that sent me is true] Whatever he hath spoken of you
by the prophets, shall surely come to pass : his word cannot
fail.
Verse 28. When ye have lifted up] When ye have crucified
me, and thus filled up the measure of your iniquities, ye shall
know that I am the Christ, by the signs that shall follow ; and
ye shall know that what I spoke is true, by the judgments
that shall follow. To be lifted up, is a common mode of
4 H
Many of the Jews believe on him ;
29 And a he that sent me
b the Father hath not
ST. JOHN.
but others continue to cavil.
is with
left me
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A.D. 29.
Acc?iyTp' me
alone ; c for I do always those things
that please him.
30 As he spake these words, d many believed on
him.
31 % Then said Jesus to those Jews which
believed on him, If ye continue in my word, then
are ye my disciples indeed ;
32 And ye shall know the truth, and ethe truth
shall make you free.
33 II They answered him, f We be Abraham's
seed, and were never in bondage to any man:
»Ch
. 14.
10,
11.-
-•> Ver.
10
c
Ch. 4
34
& 5. 30
& 6. 38.—
— <»Ch.
7.
31.
& 10
12
&
11.
45.—
e
Rom.
6. 14,
18,
22. & 8.
2. James 1
. 25. &
o
12.
expression among the Jewish writers, for to die, or to be
killed.
Verse 29. The Father hath not left me alone] Though ye
shall have power lo put me to death, yet this shall not be
because he hath abandoned me. No — he is ever with me,
because I do that which pleaseth him ; and it is his pleasure,
that I should lay down my life for the salvation of the world.
Does not our Lord allude to the following scriptures? Sacri-
fice and offering thou didst not desire : my ears hast thou
opened, (or, a body hast thou prepared me : Heb. x. 5.)
then said I, Lo, I come ; this k written in the volume of the
book concerning me. I delight to do thy will, O my God !
<hy law is in my heart. Psal. xl. 6, 7, 8.
Verse 30. As he spake these words, many believed on him.]
The same sun that hardens the clay, softens the wax. This
discourse, which proved the savour of death unto death to the
obstinate Pharisees, became the savour of life unto life, to
many of the simple-hearted people.
Verse 31. If ye continue in my word] Or, in this doctrine
of mine. It is not enough to receive God's truth — we must
retain, and walk in it. And it is only when we receive the
truth, love it, keep it, and walk in it, that we are the genuine
disciples of Christ.
Verse 32. Ye shall know the truth] Shall have a constant
experimental knowledge of its power and efficacy.
And the truth shall make you free.] It was a maxim of the
fevvs, " that no man was free, but he who exercised himself
in the meditation of the law." No man is truly free, but he
in whose heart the power of sin is destroyed, and who has
received the Spirit of adoption through which he cries
Abba! Father! See Piom. viii. 15. The bondage of sin is
the most grievous bondage : and freedom from its guilt and
i!i3aeace. is the greatest liberty.
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An. Olymp.
CCII. 1.
how sayest thou, Ye shall be made
free ?
34 Jesus answered them, Verily, ve-
rily, I say unto you, « Whosoever committeth sin
is the servant of sin.
35 And h the servant abideth not in the house for
ever : but the Son abideth ever.
36 j If the Son therefore shall make you free, ye
shall be free indeed.
37 I know that ye are Abraham's seed ; but k ye
seek to kill me, because my word hath no place
in you.
38 >I speak that which I have seen with my
fn Pi 4£ Ma.lt' a 9- Ver 39- g Rom. 6. 16, 20. 2 Pet 2 19
- — !> Gal. 4. 30 i Rom. 8. 2. Gal. 5. 1. X Ch. 7. 19 Ver 40 —i Ch
3. 32. &5. 19, 30. & 14. 10,24 ver.4U. Ctl.
Verse 33. They answered] That is, the other Jews who
had not believed— the carping, cavilling Pharisees already
mentioned : for the words cannot be spoken of the simple
people who had already believed. See ver. 30.
Were never in bondage to any man] This assertion was net
only false, but it was ridiculous in the extreme ; seeing their
whole history, sacred and profane, is full of recitals of their
servitude in Egypt, in Chaldea, under the Persians, under the
Macedonians, and under the Romans. But those who are not
under the influence of the truth of God, will speak and act
according to the influence of the spirit of falsehood and error.
If the words are to be restrained to themselves alone, they
may be understood thus : We are Abraham's seed ; and we
were never in bondage. Both these propositions had a faint
shadow of truth.
Verse 34. Whosoever committeth sin, is the servant of sin.]
Or, ZovMs errt, &c. is the slave of sin. This was the slavery
of which Christ spoke : and deliverance from it was the
liberty which he promised.
Verse 35. And the servant abideth not in the house] Or ra-
ther, Now the slave abideth not in the family. As if Jesus had
said : And now that I am speaking of a slave, I will add one
thing more, viz. a slave has no right to any part of the in-
heritance in the family to which be belongs ; but the son, the
legitimate son, has a right. He can make any servant of the fa-
mily free, though no slave can. He can divide or bestow the in-
heritance as he pleases. Our Lord seems here to refer to the
sending away of Ishmael, mentioned Gen. xxi. 10 — 14. Only
those who are genuine children can inherit the estate. If
sons, then heirs : heirs of God, and joint-heirs with Christ :
Gal. iv. 21 — 31. Rom. viii. 17. and see Bishop Pearce's Para-
phrase.
Verse 37. My word hath no place in you] Or, this dec*
Christ shows them that they are unworthy CHAP
^A^fg3 Father: and ye do that which ye have
AccnyTP' seen w**n your father.
' 39 They answered and said unto him,
a Abraham is our father. Jesus saith unto them,
h If ye were Abraham's children, ye would do the
Works of Abraham.
40 c But now ye seek to kill me, a man that hath
told you the truth, d which I have heard of God :
this did not Abraham.
VIII.
to be called Abraham's children.
* Matt. 3. 9. Ver. 33.-
-b Rom. 2. 28. &. 9. 7.
<> Ver. 26.
Gal. 3. 7, 29. <= Ver. 37.
trine of mine hath no place in you. Ye hear the truths of
God, but ye do not heed them ; the word of life has no in-
fluence over you : and how can it, when you seek to kill me,
because I proclaim this truth to you ?
It is a dismal omen, when a person is regardless of the
truth of God : it is more so to be provoked against it : but
to persecute and endeavour to destroy those who preach it,
is the last degree of perverseness and obduracy. The word
of God requires a heart which is empty. A heart filled
with earthly projects, carnal interests, ambition, thoughts
of raising a fortune, and with the love of the superfluities
and pleasures of life, is not fit to receive the seed of the
kingdom. When a man shuts his heart against it by his
passions, he at the same time opens it to all sorts of crimes.
QuESNEL.
From this whole period, says Dr. Lightfoot, it is manifest
that the whole tendency of our Saviour's discourse, is to show
the Jews, that they are the seed of that serpent, which was
to bruise the heel of the Messiah : else what could that mean,
ver. 44. Ye are of your father the devil, i. e. ye are the seed of
the serpent.
Verse 38. / speak that which I have seen] I speak nothing
but that unchangeable, eternal truth which I have received
from the bosom of God.
Ye do that which ye have seen] Instead of eagxtcxTs, ye have
seen, I think we should read viKovKXTt, ye have heard, on the
authority of BCKL. fifteen others ; Coptic, JEthiopic, Arme-
nian, latter Syriac in the margin ; Gothic, one copy of the
Itala: Origen, Cyril, and Chrysostom. This reading, says Bi-
shop Pearce, (who has adopted it) seems preferable to the
other, because it could not be said with the same propriety,
that the Jews had seen any thing with their father the devil,
as it could that Jesus had seen with his.
Jesus saw the Father, for he was the word that was with
God from eternity. The Jews did not see, they only felt and
heard their father the devil. It is the interest of Satan to
keep himself out of sight, and to work in the dark.
Verse 39. If ye were Abraham's children] Griesbach reads
41 Ye do the deeds of your father. Vd-IsP
Then said they to him, We be not born ACcn"TP'
of fornication ; e we have one Father,
even God.
42 Jesus said unto them, r If God were your
Father, ye would love me : s for I proceeded forth
and came from God; hneitherxarue I of myself,
but he sent me.
43 jWhy do ye not understand my speech?
Isai. 63. 16. & 64. 8. Mai. I. 6. f 1 John 5. 1. s Cli. 16 27
8, 25. 1> Ch. 5. 43. & 7. 28, 29. * Gh. 7. 17.
ere, ye are, instead of >jre. ye were, on the authority of BDL
Vulgate, four copies of the Itala; Origen, and Augustin.
Ye would do the works of Abraham.] As the son has the
nature of his father in him, and naturally imitates him ; so
if ye were the children of Abraham, ye would imitate him
in his faith, obedience, and uprightness ; but this ye do not,
for ye seek to kill me — ye are watching for an opportunity
to destroy me, merely because I tell you the truth : Abraham
never did any thing like this ; therefore, you have no spi-
ritual relationship to him.
Verse 41. Ye do the deeds of your father.] You have cer-
tainly another father than Abraham ; one who has instilled
his own malignant nature into you : and as ye seek to mur-
der me for telling you the truth, ye must be the offspring of
him who was a murderer from the beginning, and stood not
in the truth, ver. 44.
We be not born of fornication] We are not a mixed spu-
rious breed — our tribes and families have been kept distinct
— we are descended from Abraham by his legal wife Sarah ;
and we are no idolaters.
We have one Father, even God.] In the spiritual sense of
father and son, we are not a spurious, that is, an idolatrous
race ; because we acknowledge none as our spiritual father,
and worship none as such, but the true God. See Bishop
Pearce.
Verse 42. If God were yout Father, ye would love me] I
came from God, and it would be absurd to suppose that you
would persecute me if ycu were under the influence of Ood.
The children of the same Father should not murder each
other.
Verse 43. Why do ye not understand my speech ?] Tr,v XxAixv
Tjjv jj,k.jjv, this my mode of speaking — when illustrating spiritual
by natural things : XetXtct. refers to the manner of speaking ;
Aoyas to the matter or subject on which he spoke. For *.u-
Mut, the Codex Beza had originally cctofaiay; why do ye not
acknowledge this truth of mine ? A few other MSS. agree
in this reading.
Because ye cannot hear my word.] That is, ye cannot bear
4 h 2
The Jews proved to be the
because ye
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cannot hear my
even
word.
44 a Ye are of your father the devil,
and the lust of your father ye will do. He was
a murderer from the beginning, and b abode not
in the truth, because there is no truth in him.
When he speaketh a lie, he speaketh of his own :
for he is a liar, and the father of it.
Malt. 13. 38. 1 John 3. 8.
my doctrine; it comes too close to you; it searches your
Hearts, detects your hypocrisy, and exposes your iniquitous
intentions and designs : and as ye are determined not to leave
vour sins, so ye are purposed not to hear my doctrine.
Verse 44. Fe ere of your father the devil] Ye are the seed
of the old serpent. See on ver. 37.
The lusts of your father] Like father like son — What Sa-
ian desires, ye desire ; because ye are filled with his nature.
Awful state of unregenerate men ! They have the nearest
alliance to Satan, they partake of his nature, and have in
them the same principles and propensities which characterize
ihe very nature and essence of the devil ! Reader, canst
thou rest in this state ? Apply to God, through Christ, that
Jhou mayest be born again.
He was a murderer from the beginning] It was through
him that Adam transgressed ; in consequence of which death
entered into the world, and slew him and all his posterity.
This was the sentiment of the Jews themselves. In Sohar
Cadash, the wicked are called, " The children of the old
serpent who slew Adam and all his descendants." See Scho-
cigen.
Abode not in the truth] He stood not in the truth — was
once in a state of glorious felicity, but fell from it : and being
deprived of all good himself, be could not endure that others
9hould enjoy any ; therefore by his lies he deceived Eve,
and brought her, her husband, and through them, their pos-
terity, into his own condemnation.
He speaketh of his own] E* rav t^iav AaA«(, he speaketh of his
own offspring, or from his own disposition, for he is the father
and fountain of all error arftl falsity ; and all who are deceived
by him, and partake of his disposition, falsity and cruelty, are
his offspring, for he is a liar, and the father of it — y.cct i
■xxrvg civtov — literally, his father also. There is considerable
difficulty in this verse. The Cainites, and the Archontites,
mentioned by Epiphanius, read it thus. " Ye are the chil-
dren of your father the devil, because he is a liar, and his
father was a liar. He was a manslayer, and he did not re-
main in the truth. When he speaketh, he speaketh a lie of
his own {progenitors, understood) because his father also was
a liar." The consequences, which the above heretics drew
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children of the wicked one
45 And because I tell you the truth,
ye believe me not.
46 Which of you convinceth me of
sin ? And if I say the truth, why do ye not be-
lieve me ?
47 c He that is of God heareth God's words :
ye therefore hear them not, because ye are not of
God.
b Jude 6. c Ch. 10. 20, 27. 1 John 4. 6.
from this verse, were the following. They said that the father
of the Jews was a demon ; that he also had a demon for his
father; and that he had a demon for his father, &c. The
Archontites maintained that Cain had a demon for his father,
the spirit which our Lord speaks of here ; and that the Jews
proceeded from the race of Cain.
Grotius, supposing that the devil who tempted Eve was not
the prince of devils, but rather a subordinate one, seems to
think he may be understood here, he is a liar, and his father
also, which is the literal translation of the latter clause of the
text, »s kxi o <xu.?vi£ ctvrcv, as it has been read by many of the
primitive Fathers.
Mr. Wakefield, by changing re, before -i-ivfos, into t<5) gives
the text the following translation : — " The devil is your father,
and ye willingly perform the lusts of your father. He was a
manslayer from the first, and continued not in the truth, be-
cause there is no truth in him. When any one speaketh a
lie, he speaketh according to his own kindred : for his father
also is a liar." Our own translation, that refers irur^ cevrev
to +£yffV, a lie, and not to -bevm, a liar, is probably the most
correct.
Verse 46. Which of you convinceth me of sin ?] Do you
pretend to reject the truths which I announce, because my
life does not correspond to the doctrines I have taught ? But
can any of you prove me guilty of any fault ? You have ma-
liciously watched all my steps : have you seen the smallest
matter to reprove, in any part of my conduct ?
But it is probable that apagTict, sin, is put here in opposition
to xZijSeix, truth, in the same verse, and then it should be ren-
dered falsehood. The very best Greek writers use the word
in the same sense : this, KYPKE-proves by quotations from Po^
lybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucy-
dides, and Hippocrates. Raphelius adds a pertinent quotation
from Herodotus, and shows that the purest Latin writers have
used the word peccalum, sin, in the sense of error or falsehood.
See the note on Gen. xiii. 13.
Verse 47. He that is of God] Meaning probably himself :
he who came from God, or was born of God — heareth the
words of God — has the constant inspiration of his Spirit, speaks
nothing but truth, and cannot possibly err.
They blaspheme : Abraham
48 % Then answered the Jews, and
said unto him, Say we not well that
thou art a Samaritan, and a hast a
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CHAP. VIII. rejoiced to see the day of Christ
ham, which is dead ? and the pro-
devil ?
49 Jesus answered, I have not a devil ; but I
honour my Father, and ye do dishonour me.
50 And b I seek not mine own glory : there is
one that seeketh and judgeth.
51 Verily, verily, I say unto you, c If a man
keep my saying, he shalJ never see death.
52 Then said the Jews unto him, Now we
know that thou hast a devil. d Abraham is dead,
and the prophets ; and thou sayest, If a man
keep my saying, he shall never taste of death.
53 Art thou greater than our father Abra-
*Ch. 7. 20. & 10. 20. Ver. 52. ■> Ch. 5. 41. & 7. 18. « Ch. 5. 24.
& 11. 26. i Zech. 1. 5. Heb. 11. 13.
Verse 48. Thou art a Samaritan] This was the same among
them, as heretic, or schismatic, among us. This is the only
time in which the Jews gave our Lord this title of reproach ;
and they probably grounded it on his having preached among
them, and lodged in their villages. See the account in chap,
iv. but Samaritan among them, meant a person unworthy of
any credit.
Hast a devil?] Art possessed by an evil spirit ; and art, in
consequence, deranged.
Verse 49. I have not a devil] The first part of the charge
was too futile : if taken literally, it was both absurd and im-
possible ; they did not believe it themselves, and therefor* our
Lord does not stop a moment to refute it : but he answers to
ihe second with the utmost meekness and conclusiveness : /
honour God. This is what no demon can do, nor any man
who is under such influence.
Verse 50. / seek not mine own glory] Another proof that I
am not influenced by any spirit but that which proceeds from
God. But there is o?te who seeketh — i. e. my glory — and judg-
eth— will punish you for your determined obstinacy and ini-
quity.
Verse 51. Shall never see death.] As Moses promised a
long life, with abundance of temporal blessings, to those who
•should keep his statutes and ordinances ; so he who keeps my
doctrine shall not only have a long life, but shall never see
death — he shall never come under the power of the death of
the soul ; but shall live eternally with me in my glory.
Verse 54. Your God] Many MSS. and most of the Ver-
sions, read vp.av, our, instead of v^ai. The variation is of very
little consequence. They called God their God, while ene-
mies to him both in their spirit and conduct.
dead : whom makest thou
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thyself?
54 Jesus answered, c If I honour myself my
honour is nothing : f it is my Father that honour-
eth me ; of whom ye say that he is your God :
55 Yet g ye have not known him ; but I knoAv
him : and if I should say, I know him not, 1
shall be a liar like unto you: but I know him, and
keep his saying.
56 Your father Abraham h rejoiced to see my
day : ' and he saw it, and was glad.
57 Then said the Jews unto him, Thou art
not yet fifty years old, and hast thou seen Abra-
ham?
Cb. 5. 3.-
-fCh. 5. 4f. <fc 16. 14. & 17. 1.
M.oke 10. 24. ■ Heb.
Acts 3. 13.
11. 13.
-e Ch. 7. 28, 2P
Verse 56. Abraham rejoiced to see my day] Or, he earnestly
desired to see my day; y,yxXXia.c-oc,ro, from uyxi, very much,
and «AAofi«/, I leap — his soul leaped forward in earnest hope
and strong expectation, that he might see the incarnation of
Jesus Christ. The metaphor appears to be taken from a per-
son who, desiring to see a long-expected friend who is coming,
runs forward, now and then jumping up to see if he can dis-
cover him. There is a saying very like this in Sohar JVumer.
fol. 61. "Abraham rejoiced because he could know, and
perceive, and cleave to the divine name." The divine name
is !WV Yehovah; and by this they simply mean God him-
self.
And he saw it] Not only in the first promise, Gen. iii. 15.
for the other patriarchs saw this as well as he : and not only
in that promise which was made particularly to himself, Gen.
xii. 7. xxii. 18. (compared with Gal. iii. 16.) that the Messiah
should. spring from his family ; but he saw this day especially
when Jehovah appeared to him in a human form, Gen. xviii.
2, 17. which many suppose to have been a manifestation of
the Lord Jesus.
Verse 57.' Thou art not yet fifty years old] Some MSS. read
forty. The age of our blessed Lord has never been properly
determined. Some of the primitive fathers believed that he
was fifty years old when he was crucified : but their founda-
tion, which is no other than these words of the Jews, is but a
very uncertain one. Calmet thinks that our Lord was at this
time about thirty-four years and ten months old : and that he
was crucitied about the middle of his thirty-sixth year: and
asserts that the vulgar era is three years too late. On the other
hand, some allow him to have been but thirty-one years old ;
and that his ministry had lasted but one year. Many opinions
Christ before Abraham.
58 Jesus said unto them, Verily,
verily, I say unto you, Before Abraham
was a I am.
59 If Then b took they up stones to cast
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at him:
» Exod. 3. II. Isai. 43. 13. Cli. 17. 5, 24. Col. 1. 17. Rev. 1. 8.
but
The Jews attempt to stone him.
Jesus hid himself, W^3'
on this subject, which are scarcely worthy of being copied,
may be found in Calmet.
Verse 58. Before Abraham was, I am.] The following is a
literal translation of Cnlmet's note on this passage : — " I am
from all eternity. I have existed before all ages. You con-
sider in me, only the person who speaks to you, and who has
appeared to you within a particular time. But besides this
human nature, which ye think ye know, there is in me a di-
vine and eternal nature. Both united, suhsist together in my
person. Abraham knew how to distinguish them. He adored
me as his God ; and desired me as his Saviour. He has seen me
in my eternity, and he predicted my coming into the world."
On the same verse Bishop Pearce speaks as follows — " What
Jesus here says, relates (I think) to his existence antecedent to
Abraham's days, and not to his having been the Christ ap-
pointed and foretold before that time : for if Jesus had meant
this, the answer, I apprehend, would not have been a pertinent
one. He might have been appointed and foretold for the
Christ ; but if he had not had an existence before Abraham's
days, neither could he have seen Abraham, (as, according to
our English translation, the Jews suppose him to have said)
nor could Abraham have seen him, as 1 suppose the Jews un-
derstood him to have said in the preceding verse : to which
words of the Jews, the words of Jesus here are intended as an
answer."
Verse 59. Then took they up stones, &c] It appears that the
Jews understood him as asserting his Godhead ; and supposing
him to be a blasphemer, they proceeded to stone him, accord-
ing to the law : Lev. xxiv. 16.
But Jesus hid himself \ In all probability he rendered him-
self invisible — though some will have it that he conveyed
himself away from those Jews who were his enemies, by mix-
ing himself with the many who believed on him, (ver. 30,31.)
and who, we may suppose, favoured his escape. Pearce.
But where did they find the stones, Christ and they being
in the temple? It is answered, 1st. It is probable, as the
buildings of the temple had not been yet completed, there
might have been many stones near the place : or, 2dly. They
might have gone out to the outer courts for them ; and before
their return, our Lord had escaped. See Lightfoot and Calmet.
Going through the midst of them, and so passed by.] These
words are wanting in the Codex Bezce, and in several editions
and Versions. Erasmus, Grotius, Beza, Pearce, and Griesbach,
think them not genuine. The latter has left them out of the
text. But notwithstanding what these critics have said, the
words seem necessary to explain the manner of our Lord's
and went out of the temple, c going ApC?,lynilr
through the midst of them, and so — -
passed by.
bCh. 10. 31, 39. & 11. 8. c Lute 4. 30.
escape. 1st. He hid himself, by becoming invisible ; and then,
2dly. He passed through the midst of them, and thus got clear
away from the place. See a similar escape mentioned, Luke
iv. 30. and the note there.
The subjects of this chapter are both uncommon, and oi
vast importance.
1. The case of the woman taken in adultery, when properly
and candidly considered, is both intelligible and edifying. It
is likely that the accusation was well founded ; and that the
scribes and Pharisees endeavoured maliciously to serve them-
selves of the fact, to embroil our Lord with the civil power, or
ruin his moral reputation. Our Lord was no magistrate, and
therefore could not, with any propriety, give judgment in the
case — had he done it, it must have been considered an invasion
of the rights and office of the civil magistrate, and would have
afforded them ground for a process against him. On the other
hand, had he acquitted the woman, he might have been con-
sidered not only as setting aside the law of Moses, but as being
indulgent to a crime of great moral turpitude ; and the report
of this must have ruined his moral character. He disap-
pointed this malice by refusing to enter into the case ; and
overwhelmed his adversaries with confusion by unmasking
their hearts, and pointing out their private abominations. It
is generally supposed that our Lord acquitted the woman :
this is incorrect : he neither acquitted nor condemned her: he
did not enter at all juridically into the business. His saying,
neither do I condemn thee, was no more than a simple declara-
tion that he would not concern himself with the matter ; that
being the office of the civil magistrate ; but as a preacher of
righteousness, he exhorted her to abandon her evil practices, lest
the punishment, which she was now likely to escape, should
be inflicted on her, for a repetition of her transgression.
2. In several places in this chapter, our Lord shows his in-
timate union with the Father, both in will, doctrine, and deed :
and though he never speaks so as to confound the persons, yet
he evidently shows that such was the indivisible unity subsist-
ing between the Father and the Son, that what the one wit
nessed, the other witnessed : what the one did, the other did :
and that he who saw the one, necessarily saw the other.
3. The original state of Satan is here pointed out — he abode
not in the truth, ver. 44. Therefore he was once in the truth,
in righteousness and true holiness — and he fell from that truth
into sin and falsehood, so that he became the father of lies and
the first murderer. Our Lord confirms here the Mosaic ac-
count of the fall of man ; and shows that this fall was brought
The account of the man
CHAP. IX.
who was born blind.
about by his lies, and that these lies issued in the murder or
destruction both of the bod}' and soul of man.
4. The patience and meekness exercised by our Lord towards
his most fell and unrelenting enemies, are worthy the especial
regard of all those who are persecuted for righteousness. —
When he was reviled, he reviled not again. As the Searcher
of hearts, he simply declared their state, ver. 44. in order to
their conviction and conversion : not to have done so, would
have been to betray their souls. In this part of his conduct
we find two grand virtues united, which are rarely associated
in man, meekness and fidelity — patience to bear all insults
and personal injuries ; and boldness, in the face of persecution
and death, to declare the truth. The meek man, generally leaves
the sinner unreproved : the bold and zealous man, often betrays
a want of due self -management, and reproves sin in a spirit
which prevents the reproof from reaching the heart. In this
respect, also, our blessed Lord has left us an example that we
should follow his steps. Let him that readeth understand.
CHAPTER IX.
Account of the man who zoas bom blind, 1 — 5. Christ heals him, 6, 7. The man is questioned by his neighbours,
8 — 12. He is brought to the Pharisees, who question him, 13 — 17. and then his parents, 18 — 23. They again
interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, 24 — 34. Jesus hearing of
the conduct of the Pharisees, afterward finds the man, and reveals himself to him, 35 — 38. He passes sentence on
the obduracy and blindness of the Pharisees, 39 — 41.
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birth.
ND as Jesus passed by, he saw a
man which a was blind from his
» Acts 3. 2.
NOTES ON CHAP. IX.
Verse 1. And as Jesus passed by] This chapter is a continua-
tion of the preceding, and therefore the word Jesus is not in
the Greek text ; it begins simply thus— And passing along, Kcti
■7cot.Zu.ym, &x. Having left the temple where the Jews were
going to stone him, (chap. viii. 59.) it is probable our Lord
went, according to his custom, to the mount of Olives. The
next day, which was the Sabbath, ver. 14. he met a man who
had been born blind, sitting in some public place, and asking
alms from those who passed by, ver. 8.
Verse 2. Who did sin, this man, or his parents] The doc-
trine of the transmigration of souls appears to have been an
article in the creed of the Pharisees, as it was pretty general
both among the Greeks and the Asiatics. The Pythagoreans
believed the souls of men were sent into other bodies for the
punishment of some sin which they had committed in a pre-
existent state. This seems to have been the foundation of the
disciples' question to our Lord. Did this man sin in a pre-
existent state, that he is punished in this body with blindness ?
Or, did his parents commit some sin, for which they are thus
plagued in their offspring?
Most of the Asiatic nations have^believed in the doctrine of
transmigration. The Hindoos still hold it ; and profess to tell
precisely the sin which the person committed in another
2 And his disciples asked him, saying,
Master, b who did sin, this man, or his
parents, that he was born blind.
b Ver. 34.
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body, by the afflictions which he endures in this : they profess
also to tell the cures for these. For instance, they say, the head-
ache, is a punishment for having, in a former state, spoken
irreverently to father or mother. Madness is a punishment for
having been disobedient to father or mother, or to their spi-
ritual guide. The epilepsy, is a punishment for having, in a
former state, administered poison to any one at the command
of his master. Pain in the eyes, is a punishment for having.
in another body, coveted another man's wife. Blindness, is a
punishment for having killed his mother : but this person, they
say, before his new birth, will suffer many years torment in
hell. See many curious particulars relative to this in the
Ayeen Akbery, vol. iii. p. ]68 — 175. and in the Institutes of
Menu, chap. xi. Inst. 48 to 53.
The Jewish Rabbins have had the same belief from the very
remotest antiquity. Origen cites an apocryphal book of the
Hebrews, in which the patriarch Jacob is made to speak thus :
/ am an angel of God : one of the first order of spirits. Men
call me Jacob, but my true name, which God has given me, is
Israel. Orat. Joseph, apud Orig. Many of the Jewish doctors
have believed that the souls of Adam, Abraham, and Phinehas,
have successively animated the great men of their nation.
Philo says, that the air is full of spirits, and that some, through.
their natural propensity, join themselves to bodies ; and i'.uxj
Jesus makes clay, and ST. JOHN
3 Jesus answered, Neither hath this
man sinned, nor his parents : a but that
the works of God should be made
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manifest in him.
4 bI must work the works of him that sent me,
while it is day : the night cometh, when no man
can work.
*Ch. 11. 4. bCh. 4. 34. &5. 19,36. & II. 9. &12. 35. & 17. 4. « Ch. 1.5,9.
&3. 19. & 8. 12. & 12. 35, 46.
others have an aversion from such a union. See several other
things relative to this point in his treatises De plant. JVoe —
De gigantibus — De Confus. Lin. — De Somniis, &c. ; and see
Calmet, where he is pretty largely quoted.
Josephus, Ant. b. xviii. c. 1. s. 3. and War, b. ii. c 8. s. 14.
gives an account of the doctrine of the Pharisees on this sub-
ject. He intimates that the souls of those only who were
pious, were permitted to reanimate human bodies, and this
was rather by way of reward than punishment ; and that the
souls of the vicious are put into eternal prisons, where they are
continually tormented, and out of which they can never escape.
But it is very likely that Josephus has not told the whole truth
here ! and that the doctrine of the Pharisees on this subject,
was nearly the same with that of the Papists on purgatory.
Those who are very wicked go irrecoverably to hell ; but
those who are not so, have the privilege of expiating their ve-
nial sins in purgatory. Thus, probably, is the Pharisean doc-
trine of the transmigration to be understood. Those who were
comparatively pious, went into other bodies for the expiation
of any remaining guilt which had not been removed previously
to a sudden, or premature death ; after which they were fully
prepared for paradise ; but others, who had been incorrigibly
wicked, were sent at once into hell, without ever being offered
the privilege of amendment or escape. For the reasons which
may be collected above, much as I reverence Bishop Pearce,
I cannot agree with his note on this passage, where he says,
that the words of the disciples should be thus understood : —
Who did sin ? This man, that he is blind ? or his parents,
that he was born so ? He thinks it probable that the disciples
did not know that the man was born blind : if he was, then it
was for some sin of his parents — if he was not born so, then
this blindness came unto him as a punishment for some crime
of fds own. It may be just necessary to say, that some of the
Rabbins believed, that it was possible for an infant to sin in the
womb, and to be punished with some bodily infirmity in conse-
quence. See several examples in Lightfoot on this place.
Verse 3. Neither hath this man sinned nor his parents] That
is, the blindness of this person is not occasioned by any sin of
his own, nor of his parents ; but has happened in the ordinary
course of divine Providence ; and shall now become the instru-
ment of salvation to his soul, edification to others, and glory
anoints the blind mati's eyes.
5 As long as I am in the world, c I
am the light of the world.
6 When he had thus spoken, d he spat
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on the ground, and made clay of the spittle, and
he e anointed the eyes of the blind man with the
clay,
7 And said unto him, Go, wash fin the pool
d Mark 7. 33. & 8. 23. c Or, spread the clay upon the eyes of the blind man.
i Neh. 3. 15.'
to God. Many of the Jews thought that marks on the body
were proofs of sin in the soul. From a like persuasion, pro-
bably arose that proverb among our northern neighbours —
Mark him, whom God marks.
Verse 4. While it is day] Though I plainly perceive that
the cure of this man, will draw down upon me the malice of
the Jewish rulers, yet I must accomplish the work for which I
came into the world while it is day ; while the term of this life
of mine shall last. It was about six months after this that our
Lord was crucified. It is very likely that the day was now
declining, and night coming on ; and he took occasion from
this circumstance to introduce the elegant metaphor immedi-
ately following. By this we are taught, that no opportunity
for doing good should be omitted — day representing the op-
portunity: night the loss of that opportunity.
Verse 5. / am the light of the world.] Like the sun, it is
my business to dispense light and heat every where ; and to
neglect no opportunity that may offer to enlighten and save
the bodies and souls of men. See chap. viii. 12.
Verse 6. Anointed the eyes of the blind man] It would be dif-
ficult to find out the reason which induced our Lord to act thus.
It is certain, this procedure can never be supposed to have
been any likely medical means to restore sight to a man who
was born blind — this action, therefore, had no tendency to as-
sist the miracle. If his eyelids had been only so gummed
together, that they needed nothing but to be suppled and well
washed, it is not likely that this could possibly have been omit-
ted from his birth until now. The Jews believed that there
was some virtue in spittle to cure the diseases of the eye ; but
then they always accompanied this with some charm. Our
Lord might make clay with the spittle, to show that no charms
or spells were used ; and to draw their attention more parti-
cularly to the miracle which he was about to work. Perhaps
the best lesson we can learn from this is : That God will do
his own work in his own way ; and to hide pride from man, will
often accomplish the most beneficial ends by means not only
simple or despicable in themselves, but by such also as appear
entirely contrary, in their nature and operation, to the end
proposed to be effected by them.
Verse 7. Siloam] Called also Shiloah, Siloe, or Siloa, was
a fountain under the walls of Jerusalem, towards the East, be-
The blind man washes in Siloam,
of Siloam,
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A. D. 29.
An. Olymp.
CCII. 1.
(which is by interpreta-
tion, Sent.) a He went his way there-
fore, and washed, and came seeing.
8 H The neighbours, therefore, and they which
before had seen him that he was blind, said, Is
not this he that sat and begged ?
9 Some said, This is he : others said, He is like
him : but he said, I am he.
10 Therefore said they unto him, How were
thine eyes opened ?
CHAP. IX. and his sight zs restored.
He answered and said, b A
a See 2 Kings 5. 14.
tween the city and the brook Kidron. Calmet thinks that this
was the same with En-rogel, or the Fuller's fountain, which
is mentioned in Josh. xv. 7. xviii. 16. in Lam. xvii. 17. and
in 1 Kings i. 9. Its waters were collected in a great reservoir
for the use of the city ; and a stream from it, supplied the
pool of Bethesda.
By interpretation, Sent.] From the Hebrew phvf shalach,
he sent ; either because it was looked upon as a gift sent from
God, for the use of the city ; or because its waters were di-
rected or sent by canals or pipes into different quarters, for
the same purpose. Some think there is an allusion here to
Gen. xlix. 10. that this fountain was a type of Shiloh, the
Christ, the sent of God ; and that it was to direct the man's
mind to the accomplishment of the above prophecy, that our
Lord sent him to this fountain. This supposition does not
appear very solid. The Turks have this fountain still in great
veneration ; and think the waters of it are good for diseases
of the eyes. Lightfoot says, that the spring of Siloam dis-
charged itself by a double stream into a twofold pool — the
upper was called niVtP shiloach, the lower rh& shelach; the
one signifying ttve^xX^eiai, sent, the latter y.uS'im, fleeces; and
that our Lord marked this point so particularly, to inform
the blind man that it was not to Shelach, but to Shiloach,
that he must go to wash bis eyes. These two pools seem to
be referred to in Isai. vii. 23. xxii. 9.
Verse 8. That he was blind] On rvtpXoc »>v : but instead of
this, T^oTcttTaq, when he begged, or was a beggar, is the read-
ing of ABC*DKL. seven others, both the Syriac, both the
Arabic, latter Persic, Coptic, JEthiopic, Armenian, Sahidic,
Gothic, Slavonic, Vulgate, eight copies of the Itala, and some
of the primitive Fathers. This is in all probability the true
reading ; and is received by Griesbach into the text.
Beggars in all countries have a language peculiar to them-
selves. The language of the Jewish beggars was the follow-
ing : '3 OJ Deserve something by me — Give me something that
God may reward you. "p "U 'D? "3 OT O ye tender-hearted,
do yourself good by me. Another form which seems to have
been used by such as had formerty been in better circum-
11 He answered and said, b A man ^^^
. A. D. 29.
that is called Jesus made clay, and ArL9.'>'™P
anointed mine eves, and said unto
ecu. l.
eyes, ana saia unto me,
Go to the pool of Siloam, and wash: and I went
and washed, and I received sight.
12 Then said they unto him, Where is he?
He said, I know not.
13 IF They brought to the Pharisees him that
aforetime was blind.
14 And it was the Sabbath-day, when Jesus
b Ver. 6, 7.
stances, was this : N3N HD '3 SdhDX Nrin HD '3 OD Look back,
and see what I have been ; look upon me now, and see zvhat lam.
See Lightfoot.
Verse 9. Some said, This is he] This miracle was not
wrought in private — nor before a few persons — nor was it
lightly credited. Those who knew him before, were divided
in their opinion concerning him : not whether the man who
sat there begging was blind before ; for this was known to all :
nor whether the person now before them saw clearly ; for
this was now notorious : but whether this was the person who
was born blind, and who used in a particular place to sit
begging.
Others said, He is like him] This was very natural : for
certainly the restoration of his sight must have given him a
very different appearance to what he had before.
Verse 11. A man that is called Jesus] The whole of this
relation is simple and artless in the highest degree. The blind
man had never seen Jesus, but he had heard of his name — he
felt that he had put something on his eyes, which he after-
ward found to be clay — but how this was made, he could not
tell ; because he could not see Jesus when he did it : — there-
fore he does not say, he made clay of spittle — but simply, he
made clay, and spread it upon my eyes. Where a multitude of
incidents must necessarily come into review, imposture and
falsehood generally commit themselves, as it is termed : but
however numerous the circumstances may be in a relation of
fact, simple truth is never embarrassed.
Verse 12. Where is he?] They had designed to seize and
deliver him up to the Sanhedrin, as a violator of the law, be-
cause he had done this on the Sabbath-day.
Verse 13. They brought to the Pharisees] These had the
chief rule, and determined all controversies among the peo-
ple: in every case of religion, their judgment was final: the
people, now fully convinced that the man had been cured,
brought him to the Pharisees, that they might determine how
this was done, and whether it had been done legally.
Verse 14. It was the Sabbath] Some of the ancient Rab-
bins taught, and thev have been followed by some modern?.
4 i
Jesus makes clay, and ST. JOHN.
3 Jesus answered, Neither hath this
man sinned, nor his parents : a but that
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
the works of God should be made
manifest in him.
4 bI must work the works of him that sent me,
while it is day : the night cometh, when no man
can work.
■»Ch. ri. 4.-
-b Ch. 4. 34. & 5. 19, 36. & 1 1. 9. & 12. 35. & 17. 4. * Ch. 1. 5, 9.
&3. 19. & 8. 12. & 12. 35, 46.
others have an aversion from such a union. See several other
things relative to this point in his treatises De plant. JVoe —
De gigantibus — De Confus. Lin. — De Somniis, &c. ; and see
Calmet, where he is pretty largely quoted.
Josephus, Ant. b. xviii. c. 1. s. 3. and War, b. ii. c 8. s. 14.
gives an account of the doctrine of the Pharisees on this sub-
ject. He intimates that the souls of those only who were
pious, were permitted to reanimate human bodies, and this
was rather by way of reward than punishment; and that the
souls of the vicious are put into eternal prisons, where they are
continually tormented, and out of which they can never escape.
But it is very likely that Josephus has not told the whole truth
here ! and that the doctrine of the Pharisees on this subject,
was nearly the same with that of the Papists on purgatory.
Those who are very wicked go irrecoverably to hell ; but
those who are not so, have the privilege of expiating their ve-
nial sins in purgatory. Thus, probably, is the Pharisean doc-
trine of the transmigration to be understood. Those who were
comparatively pious, went into other bodies for the expiation
of any remaining guilt which had not been removed previously
to a sudden, or premature death ; after which they were fully
prepared for paradise ; but others, who had been incorrigibly
wicked, were sent at once into hell, without ever being offered
the privilege of amendment or escape. For the reasons which
may be collected above, much as I reverence Bishop Pearce,
I cannot agree with his note on this passage, where he says,
that the words of the disciples should be thus understood : —
Who did sin ? This man, that he is blind ? or his parents,
that he was born so ? He thinks it probable that the disciples
did not know that the man was born blind : if he was, then it
was for some sin of his parents — if he was not born so, then
this blindness came unto him as a punishment for some crime
of his own. It may be just necessary to say, that some of the
Rabbins believed, that it was possible for an infant to sin in the
womb, and to be punished with some bodily infirmity in conse-
quence. See several examples in Lightfoot on this place.
Verse 3. Neither hath this man sinned nor his parents] That
is, the blindness of this person is not occasioned by any sin of
his own, nor of his parents ; but has happened in the ordinary
course of divine Providence ; and shall now become the instru-
ment of salvation to his soul, edification to others, and glory I
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An. Olymp.
CCII. 1.
anoints the blind mail's eyes
5 As long as I am in the world, c I
am the light of the world.
6 When he had thus spoken, d he spat
on the ground, and made clay of the spittle, and
he e anointed the eyes of the blind man with the
clay,
7 And said unto him, Go, wash f in the pool
11 Mark 7. 33. & 8. 23. e Or, spread the clay upon the eyes of the blind man.
f Neh. 3. 15.'
to God. Many of the Jews thought that marks on the body
were proofs of sin in the soul. From a like persuasion, pro-
bably arose that proverb among our northern neighbours —
Mark him, whom God marks.
Verse 4. While it is day] Though I plainly perceive that
the cure of this man, will draw down upon me the malice of
the Jewish rulers, yet I must accomplish the work for which I
came into the world while it is day ; while the term of this life
of mine shall last. It was about six months after this that our
Lord was crucified. It is very likely that the day was now
declining, and night coming on ; and he took occasion from
this circumstance to introduce the elegant metaphor immedi-
ately following. By this we are taught, that no opportunity
for doing good should be omitted — day representing the op-
portunity: night the loss of that opportunity.
Verse 5. / am the light of the world.] Like the sun, it is
my business to dispense light and heat every where ; and to
neglect no opportunity that may offer to enlighten and save
the bodies and souls of men. See chap. viii. 12.
Verse 6. Anointed the eyes of the blind man] It would be dif-
ficult to find out the reason which induced our Lord to act thus.
It is certain, this procedure can never be supposed to have
been any likely medical means to restore sight to a man who
was born blind — this action, therefore, had no tendency to as-
sist the miracle. If his eyelids had been only so gummed
together, that they needed nothing but to be suppled and well
washed, it is not likely that this could possibly have been omit-
ted from his birth until now. The Jews believed that there
was some virtue in spittle to cure the diseases of the eye ; but
then they always accompanied this with some charm. Our
Lord might make clay with the spittle, to show that no charms
or spells were used ; and to draw their attention more parti-
cularly to the miracle which he was about to work. Perhaps
the best lesson we can learn from this is : That God will do
his own work in his own way ; and to hide pride from man, will
often accomplish the most beneficial ends by means not only
simple or despicable in themselves, but by such also as appear
entirely contrary, in their nature and operation, to the end
proposed to be effected by them.
Verse 7. Siloam] Called also Shiloah, Siloe, or Siloa, was
a fountain under the walls of Jerusalem, towards the East, be-
The blind man washes in Siloam,
of Siloam,
A. M. 4033
A. D. 29.
An. Olymp.
ecu. i.
(which is by interpreta-
tion, Sent.) a He went his way there-
fore, and washed, and came seeing.
8 H The neighbours, therefore, and they which
before had seen him that he was blind, said, Is
not this he that sat and begged ?
9 Some said, This is he : others said, He is like
him : but he said, I am he.
10 Therefore said they unto him, How were
thine eyes opened ?
CHAP. IX. and his sight ts restored.
He answered and said, b A
* See 2 Kings 5. 14.
tween the city and the brook Kidron. Calmet thinks that this
was the same with En-rogel, or the Fuller's fountain, which
is mentioned in Josh. xv. 7. xviii. 16. in Lam. xvii. 17. and
in 1 Kings i. 9. Its waters were collected in a great reservoir
for the use of the city ; and a stream from it, supplied the
pool of Bethesda.
By interpretation, Sent.] From the Hebrew n^t? shalach,
he sent ; either because it was looked upon as a gift sent from
God, for the use of the city ; or because its waters were di-
rected or sent by canals or pipes into different quarters, for
the same purpose. Some think there is an allusion here to
Gen. xlix. 10. that this fountain was a type of Shiloh, the
Christ, the sent of God; and that it was to direct the man's
mind to the accomplishment of the above prophecy, that our
Lord sent him to this fountain. This supposition does not
appear very solid. The Turks have this fountain still in great
veneration ; and think the waters of it are good for diseases
of the eyes. Lightfoot says, that the spring of Siloam dis-
charged itself by a double stream into a twofold pool — the
upper was called niVty shiloach, the lower rhw shelach; the
one signifying ctTre^uX^aai, sent, the latter K.aS'iav, fleeces; and
that our Lord marked this point so particularly, to inform
the blind man that it was not to Shelach, but to Shiloach,
that he must go to wash his eyes. These two pools seem to
be referred to in Isai. vii. 23. xxii. 9.
Verse 8. That he was blind] 'On rvipXoc w : but instead of
this, Tgoo-xtTtis, when he begged, or was a beggar, is the read-
ing of ABC*DKL. seven others, both the Syriac, both the
Arabic, latter Persic, Coptic, JEthiopic, Armenian, Sahidic,
Gothic, Slavonic, Vulgate, eight copies of the Ttala, and some
of the primitive Fathers. This is in all probability the true
reading ; and is received by Griesbach into the text.
Beggars in all countries have a language peculiar to them-
selves. The language of the Jewish beggars was the follow-
ing : '3 O? Deserve something by me — Give me something that
God may reward you. "p "U '3? "3 "31 O ye tender-hearted,
do yourself good by me. Another form which seems to have
been used by such as had formerty been in better circum-
11 He answered and said, bA man ^l;4^3
. A. D. 29.
that is called Jesus made clay, and AnrnJ"jp
anointed mine eyes, and said unto me, i
wash: and I went
Go to the pool of Siloam, and
and washed, and I received sight.
12 Then said they unto him, Where is her'
He said, I know not.
13 It They brought to the Pharisees him that
aforetime was blind.
14 And it was the Sabbath-day, when Jesus
b Ver. 6, 7.
stances, was this : KJN HO '3 bjr\0H KTCT no O 'DO Look back,
and see what I have been ; look upon me now, and see what lam.
See Lightfoot.
Verse 9. Some said, This is he] This miracle was not
wrought in private — nor before a few persons — nor was it
lightly credited. Those who knew him before, were divided
in their opinion concerning him : not whether the man who
sat there begging was blind before ; for this was known to all :
nor whether the person now before them saw clearly ; for
this was now notorious : but whether this was the person who
was born blind, and who used in a particular place to sit
begging.
Others said, He is like him] This was very natural : for
certainly the restoration of his sight must have given him a
very different appearance to what he had before.
Verse 11. A man that is called Jesus] The whole of this
relation is simple and artless in the highest degree. The blind
man had never seen Jesus, but he had heard of his name — he
felt that he had put something on his eyes, which he after-
ward found to be clay — but how this was made, he could not
tell ; because he could not see Jesus when he did it : — there-
fore he does not say, he made clay of spittle — but simply, he
made clay, and spread it upon my eyes. Where a multitude of
incidents must necessarily come into review, imposture and
falsehood generally commit themselves, as it is termed : but
however numerous the circumstances may be in a relalion of
fact, simple truth is never embarrassed.
Verse 12. Where is he?] They had designed to seize and
deliver him up to the Sanhedrin, as a violator of the law, be-
cause he had done this on the Sabbath-day.
Verse 13. They brought to the Pharisees] These bad the
chief rule, and determined all controversies among the peo-
ple: in every case of religion, their judgment was final: the
people, now fully convinced that the man had been cured,
brought him to the Pharisees, that they might determine how
this was done, and whether it had been done legally.
Verse 14. It was the Sabbath] Some of the ancient Rab-
bins taught, and thev have been followed by some modern?.
4 i
The Pharisees cavil at the cure
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An. Olymp.
CCII. 1.
made the clay, and opened his eyes.
15 Then again the Pharisees also
asked him, how he had received his
sight. He said unto them, He put clay upon mine
eyes, and I washed, and do see.
16 Therefore said some of the Pharisees, This
man is not of God, because he keepeth not the
Sabbath-day. Others said, a How can a man
that is a sinner do such miracles ? And b there was
a division among them.
17 They say unto the blind man again, What
sayest thou of him, that he hath opened thine
eyes "
18 But the
him, that he
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An. Olyrap.
CCII. 1.
? He said, c He is a prophet.
Jews did not believe concerning
had been blind, and received his
ST. JOHN. wrought on the blind man.
sight, until they called the parents of
him that had received his sight.
19 And they asked them, saying, Is
this your son, who ye say was born blind ? how
then doth he now see ?
20 His parents answered them and said, We
know that this is our son, and that he was born
blind :
21 But by what means he now seeth, we know
not; or who hath opened his eyes, we know
not : he is of age ; ask him : he shall speak for
himself.
22 These words spake his parents, because
d they feared the Jews: for the Jews had agreed
already, that if any man did confess that he was
« Ver. 33. Ch. 3. 2. »> Ch. 7. 12, 43. & 10. 19. cCh. 4. 19. & 6. 14.
not much better skilled in physic than themselves, that the
saliva is a cure for several disorders of the eyes : but the for-
mer held this to be contrary to the law, if applied on the Sab-
bath. See Lightfoot's Hor. Talm.
Verse 16. This man is not of God] He can neither be the
Messiah, nor a prophet, for he has broken the Sabbath. The
Jews always argued falsely on this principle. The law relative
to the observation of the Sabbath, never forbade any work but
what was of the servile and unnecessary kind. Works of neces-
sity and mercy never could be forbidden on that day, by him
whose name is mercy, and whose nature is love; for the Sab-
bath was made for man, and not man for the Sabbath.
How can a man that is a sinner, &c] They knew very well
that though magicians and impostors might do things appa-
rently miraculous, yet nothing really good could be perform-
ed by them. We might have safely defied all the magicians
in Egypt, who are said to have been so successful in imitating
some of the miracles of Moses, to have opened the eyes of
one blind man, or to have done any essential good either to
the body or to the soul.
And there was a division among them.] S^c-juct, a schism,
a decided difference of opinion, which caused a separation of
the assembly.
Verse 17. He is a prophet.] They had intended to lay
snares for the poor man, that getting him to acknowledge
Christ for the Messiah, they might put him out of the syna-
gogue, ver. 22. or put him to death ; that such a witness to
the divine power of Christ might not appear against them.
But as the mercy of God had given him his sight ; so the wis-
dom of God taught him how to escape the snares laid for his
ruin. On all thy glory there shall be a defence, says the pro-
phet, Isai. iv. 5. When God gives any particular mercy or
a Ch. 7. 13. & 12. 42. & 19. 38. Acts 5. 13.
grace, he sends power to preserve it, and wisdom to improve
it. The man said, He is a prophet. Now, according to a
Jewish maxim, a prophet might dispense with the observation
of the Sabbath. See Grotius. If they allow that Jesus was a
prophet, then, even in their sense, he might break the law of
the Sabbath, and be guiltless : or if they did not allow him
to be a prophet, they must account for the miracle some other
way than by the power of God : as from Satan or his agents
no good can proceed :— to do this it was impossible. So the
wisdom of God taught the poor man to give them such an
answer, as put them into a complete dilemma; from which
they could not possibly extricate themselves.
Verse 18. But the Jezvs did not believe] All the subterfuge
they could use, was simply to sin against their conscience, by
asserting that the man had not been blind : but out of this sub-
terfuge they were soon driven by the testimony of the pa-
rents, who, if tried farther on this subject, might have pro-
duced as witness, not only the whole neighbourhood, but
nearly the whole city : for it appears the man got his bread
by publicly begging, ver. 8.
That he had been blind, and received his sight] This clause
is omitted in some MSS. probably because similar words oc-
cur immediately after. There is, however, no evidence against
it, sufficient to exclude it from the text.
Verse 21. He is of age] HAikiw e%n, literally, he has sta-
ture, i. e. he is a full-grown man : and in this sense the phrase
is used by the best Greek writers. See Kypke and Raphelius.
Mature age was fixed among the Jews at thirty years.
Verse 22. Put out of the synagogue] That is, excommuni-
cated— separated from all religious connexion with those who
worshipped God. This was the lesser kind of excommunica-
tion among the Jews, and was termed nidui. The cherem or
He disputes with, CHAP. IX
a^m.4033. Christ, he a should be put out of the
Accnyr synagogue.
23 Therefore said his parents, He is
of age : ask him.
24 Then again called they the man that was
blind, and said unto him, b Give God the praise :
c we know that this man is a sinner.
25 He answered and said, Whether he be a
sinner or no, I know not: one thing I know,
that, whereas 1 was blind, now I see.
26 Then said they to him again, What did he to
thee ? how opened he thine eyes ?
27 He answered them, I have told you
already, and ye did not hear: wherefore
would ye hear it again? will ye also be his
disciples ?
aVer. 34. Ch. 16. 2.
8. 14. « Ch. 3. 10.—
— "Josh. 7. 19. 1 Sam. 6. 5. °Ver. 16. *C\\.
-f Job 27. 9. & 35. 12. Ps. 18. 41. &31. 15. & 66. 18.
anamelha, was not used against the followers of Christ, till
after the resurrection.
Verse 24. Give God the praise] Having called the man a
second time, they proceeded to deal with him in the most
solemn manner : and therefore they put him to his oath ; for
the words above, were the form of an oath proposed by the
chief magistrate, to those who were to give evidence to any
particular fact ; or to attest any thing, as produced by, or be-
longing to, the Lord. See Josh. vii. 19. 1 Sam. vi. 5. and
Luke xvii. 18. But while they solemnly put him to his oath,
they endeavour to put their own words in his mouth, viz. he
is a sinner — a pretender to the prophetic character, and a
transgressor of the law of God : — assert this, or you will not
please us.
Verse 25. Whereas I was blind, now I see.] He pays no
attention to their cavils, nor to their perversion of justice ;
but in the simplicity of his heart speaks to the fact, of the
reality of which he was ready to give them the most substan-
tial evidence.
Verse 27. / have told you already] So he did ver. 15.
And did ye not hear? Ye certainly did. Wliy then do you
wish to hear it again ? Is it because ye wish to become his
disciples ? The poor man continued steady in his testimony ;
and by putting this question to them, he knew he should soon
put an end to the debate.
Verse 28. Then they reviled him] EMt^o^o-xv. Eustathius
derives XoiPogia, from Aayss, a word, and £ogv, a spear: — they
spoke cutting piercing words. Solomon talks of some who
spoke like the piercings of a sword, Prov. xii. 18. And the
Psalmist speaks of words that are like drawn swords, Psal.
Iv. 21. words which show that the person who speaks them,
and confounds them.
28 Then they reviled him, and said, Vd4^-
Thou art his disciple ; but we are Mo- A"; 9'>mP
ses's disciples.
29 We know that God spake unto Moses: as
for this fellow, d we know not from whence he
is.
30 The man answered and said unto them.
"- Why, herein is a marvellous thing, that ye
know not from whence he is, and yet he hatli
opened mine eyes !
31 Now we know that f God heareth not sin-
ners: but if any man be a worshipper of God.
and doeth his will, him he heareth.
32 Since the world began was it not heard that
any man opened the eyes of one that was born
blind.
Pror. 1.28. & 15. 29. & 28. 9. lsai. 1. 15. Jer. 11. 11. & 14. 12- Ezek. 8. 18
Mic 3. 4. Zech. 7. 13.
has his heart full of murderous intentions ; and that if he had
the same power with a sword as he has with his tongue, he
would destroy him whom he thus reproaches.
We are Moses's disciples.] By this they meant that they
were genuine Pharisees; for they did not allow the Sadducees
to be disciples of Moses.
Verse 29. We know not from whence he is.] As if they had
said : We have the fullest assurance that the commission of
Moses was divine ; but we have no proof that this man has
such a commission : and should we leave Moses, and attach
ourselves to this stranger 1 No.
Verse 30. Why, herein is a marvellous thing] As if he had
said, This is wonderful indeed! Is it possible that such per-
sons as you are, whose business it is to distinguish good from
evil, and who pretend to know a true from a false prophet,
cannot decide in a case so plain ? Has not the man opened my
eyes? Is not the miracle known to all the town, and could
any one do it who was not endued with the power of God.
Verse 31. God heareth not sinners] I believe the word a.yM.%-
ruXm signifies heathens, or persons not proselyted to the Jew-
ish religion ; and therefore it is put in opposition to iierefrs,
a worshipper of the true God. See the note on Luke vii. 37.
But in what sense may it be said, following our common ver-
sion, that God heareth not sinners? When they regard ini-
quity in their heart — when they wish to be saved, and yel
abide in their sins— when they will not separate themselves
from the workers and works of iniquity. In all these cases.
God heareth not sinners.
Verse 32. Since the world began] Ex. rov uwioz, from the ag(
— probably meaning, from the commencement of lime. Nei-
ther Moses nor the prophets have ever opened the eves of y
4 i 2
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They cast him that was healed ST. JOHN.
33 a If this man were not of God, he
could do nothing.
34 H They answered and said unto
him, b Thou wast altogether born in sins, and
dost thou teach us ? And they c cast him out.
35 H Jesus heard that they had cast him out ;
and when he had found him, he said unto him,
Dost thou believe on d the Son of God ?
36 He answered and said, Who is he, Lord, that
I might believe on him ?
iVer 16. b Ver. 2. c Or, excommunicated him, Ver. 2. d Matt. 14.
22. 33. & 16. 16. Mark I. 1. Ch. 10. 36. 1 John 5. 13.
man who was born blind : if this person then were not the
best of beings, would God grant him a privilege which he has
hitherto denied to his choicest favourites ?
Opened the eyes of one that was born blind.'] It will readily
appear, that our Lord performed no surgical operation in this
cure : the man was born blind, and he was restored to sight
by the power of God ; the simple means used could have
had no effect in the cure ; the miracle is therefore complete.
That there are cases, in which a person who was born blind
may be restored to sight by surgical means, we know ; but no
such means were used by Christ : and it is worthy of remark,
that from the foundation of the world, no person born blind
has been restored to sight, even by surgical operation, till about
the year of our Lord, 1728; when the celebrated Dr. Chesel-
den, by couching the eyes of a young man, 14 years of age,
who had been born blind, restored him to perfect soundness.
This was the effect of well-directed surgery ; that performed
by Christ was a miracle.
Verse 33. If this man were not of God, &c] A very just
conclusion : God is the fountain of all good ; all good must
proceed from him, and no good can be done but through
him : if this person were not commissioned by the good God,
he could not perform such beneficent miracles as these.
Verse 34. Thou wast altogether born in sins] Thou hast not
only been a vile wretch in some other pre-existent stale, but
thy parents also have been grossly iniquitous, therefore thou
and they are punished by this blindness ; thou wast altogether
born in sins — thou art no other than a sinful lump of defor-
mity, and utterly unfit to have any connexion with those who
worship God.
And they cast him out.] They immediately excommunicated
him, as the margin properly reads — drove him from their as-
sembly with disdain, and forbade his further appearing in the
worship of God. Thus a simple man, guided by the Spirit of
truth, and continuing steady in his testimony, utterly con-
founded the most eminent Jewish doctors. When they had
no longer either reason or argument to oppose to him, as a
proof of their discomfiture and a monument of their reproach
and shame, they had recourse to the secular arm, and thus
out of the synagogue
unto him, Thou
it is he that
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And he wor-
37 And Jesus said
hast both seen him, and
talketh with thee.
38 And he said, Lord, I believe,
shipped him.
39 IT And Jesus said, f For judgment I am
come into this world, g that they which see not
might see ; and that they which see might be
made blind.
40 And some of the Pharisees which were with
«Ch. 4. 26..
fCh. 5. 22, 27. See Ch. 3. 17. & 12. 47.-
Mark 4. 12.
-ir Matt. 13. \Z
silenced by political power, a person whom they had neither
reason nor religion to withstand. They have had since many
followers in their crimes. A false religion, supported by the
state, has, by fire and sword, silenced those, whose truth in
the end annihilated the system of their opponents,
i. Verse 35. Dost thou believe on the Son of God ?] This was
the same with, Dost thou believe on the Messiah ? for these two
characters were inseparable ; see chap. i. 34, 49. s. 36. Matt
xvi. 16. Mark i. 1.
Verse 36. Who is he, Lord ?] It is very likely that the
blind man did not know that it was Jesus the Christ who now
spoke to him ; for it is evident he had never seen him before
this time ; and he might now see him without knowing that
he was the person by whom he was cured, till our Lord made
that discovery of himself, mentioned in the following verse.
Verse 38. And he said, Lord, I believe.] That is, I believe
thou art the Messiah: and to give the fullest proof of the
sincerity of his faith, he fell down before and adored him.
Never having seen Jesus before, but simply knowing that a
person of that name had opened his eyes ; he had only consi-
dered him as a holy man and a prophet : but now that he sees
and hears him, he is convinced of his divinity, and glorifies him
as his Saviour. We may hear much of Jesus, but can never
know his glories and excellencies, till he has discovered himself
to our hearts by his own Spirit ; then we believe on him, trust
him with our souls, and trust in him for our salvation. The
word xvgie has two meanings : it signifies Lord, or Sovereign
Ruler, and Sir, a title of civil respect. In the latter sense if
seems evidently used in the 3uth verse ; because the poor man
did not then know that Jesus was the Messiah : in the former
sense it is used in this verse ; now the healed man knew the
quality of his benefactor.
Verse 39. For judgment I am come] I am come to manifest
and execute the just judgment of God. 1. By giving sight to
the blind, and light to the Gentiles who sit in darkness. 2. By
removing the true light from those who, pretending to make
a proper use of it, only abuse the mercy of God. In a word,
salvation shall be taken away from the Jews, because they re-
ject it ; and the kingdom of God shall be given to the Gentiles.
Our Lord denounces
him, heard these words, a and said un
to him, Are we blind also ?
41 Jesus said unto them, bIf
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CHAP. X. judgment against them.
were blind, ye should have no sin ; but
ye
Rom. 2. 19.
Verse 40. Are we blind also ?] These Pharisees understood
Christ as speaking of blindness in a spiritual sense ; and wished
to know if he considered them in that state.
Verse 41. If ye were blind] If ye had not had sufficient
opportunities to have acquainted yourselves with my divine
nature, by the unparalleled miracles which I have wrought
before you, and the holy doctrine which I have preached ;
then your rejecting me could not be imputed to you as sin :
but because ye say, we see — we are perfectly capable of judg-
ing between a true and false prophet, and can from the Scrip-
tures point out the Messiah by his works ; on this account you
are guilty : and your sin is of no common nature, it remaineth,
i. e. it shall not be expiated : as ye have rejected the Lord
from being your deliverer, so the Lord has rejected you from
being his people. When the Scripture speaks of sin remain-
ing, it is always put in opposition to pardon : for pardon is
termed the taking away of sin, chap. i. 29. Psal. xxxii. 5. And
this is the proper import of the phrase, eepem rm etfcu^rtm,
which occurs so frequently in the sacred writings.
1. The history of the man who was born blind, and cured by
our Lord, is in every point of view instructive. His simplicity,
his courage, his constancy, and his gratitude, are all so many
subjects worthy of attention and emulation. He certainly
confessed the truth at the most imminent risk of his life ; and
therefore, as Stephen was the first martyr for Christianity, this
now ye say, We see ; therefore your
sin remaineth.
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b Ch. 15. 22, 24.
man was the first confessor. The power and influence of truth,
in supporting its friends and confounding its adversaries, are
well exemplified in him ; and not less so, that providence of
God by which he was preserved from the malice of these bad
men. The whole story is related with inimitable simplicity ;
and cannot be read by the most cold-hearted without extort-
ing the exclamation, How forcible are right words!
2. It has already been remarked, that since the world be-
gan, there is no evidence that any man born blind, was ever
restored to sight by surgical means till the days of Mr. Che-
selden, who was a celebrated surgeon at St. Thomas's Hos-
pital, London. For though, even before the Christian era,
there is reason to believe that both the Greek and Roman
physicians performed operations to remove blindness occa-
sioned by the cataract, yet we know of none of these ever
attempted on the eyes of those who had been born blind :
much less of any such persons being restored to sight. The
cure before us must have beefl wholly miraculous : no appro-
priate means were used to effect it. What was done, had ra-
ther a tendency to prevent and destroy sight, than to help or
restore it. The blindness in question was probably occasioned
by a morbid structure of the organs of sight ; and our Lord,
by his sovereign power, instantaneously restored them to
perfect soundness, without the intervention of any healing
process. In this case there could be neither deception nor
collusion.
CHAPTER X.
Christ speaks the parable of the sheepfold, 1 — 6. Proclaims himself the door of the sheepfold, 7 — 10, and the good
shepherd who lays down his life for the sheep, 11 — 18. The Jews are again divided, and some revile and some vindi-
cate our Lord, 19 — 21. His discourse zoith the Jews at the temple, on the feast of dedication, 22 — 29. Having as-
serted that he was one with the Father, the Jews attempt to stone him, 30, 31 . He vindicates his conduct, and appeals
to his works, 32 — 38. They strive to apprehend him; he escapes, and retires beyond Jordan, 39, 40. Many resort to
and believe on him there, 41, 42.
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VERILY, verily, I say unto you,
a He that entereth not by the
door into the sheepfold, but climbeth
a Jer. 23. 21. Ezek. 34. 23. Mic. 2. 12.
NOTES ON CHAP. X.
Verse 1 . Verily, verily, &c] From ver. 6. we learn that this
is a parable, i. e. a representation of heavenly things through
the medium of earthly things. Some think our Lord delivered
up some other way, the same is a thief
and a robber.
2 But he that b entereth in by the
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" Ps. 110. 4. Matt. 7. 15. Acts 20. 23.
this discourse immediately after that mentioned in the pre-
ceding chapter : others think it was spoken not less than three
months after. The former, says Bishop Pearce, was spoken
at the feast of tabernacles, see chap. vii. or about the end of
I
Jesits is the true
Aa»293, c'oor *s tne snepherd of the sheep.
A"c?iTp' ^ r^° n'm tne Porter openeth; aand
■ the sheep hear his voice : and he call-
ST. JOHN. shepherd of the sheep.
eth his own sheep by name, and lead-
eth them out.
4 And b when he putteth forth his
* Isai. 43. 1. Matt. 25. 34, 41. Acts 20. 31.
September, and this at the feast of Dedication, or in Decem-
ber. See ver. 22.
Christ, says Calmet, having declared himself to be the light
of the world, which should blind some while it illuminated
others, chap. ix. 41. continues his discourse, and under the
similitude of a shepherd and his^ocA:, shows that he was about
to form his Church of Jews and Gentiles ; and that into it he
would admit none but those who heard his voice. The un-
believing and presumptuous Jews who despised his doctrine,
are the sheep, which hear not the voice of the Shepherd: the
proud and self-sufficient Pharisees are those who imagine they
see clearly, while they are blind. The blind who become illu-
minated are the Gentiles and Jews, who turn from their sins
and believe in Jesus.
The light of the world, the good Shepherd, and the door which
leads into the sheepfold, are all to be understood as meaning
Jesus Christ ; the hireling shepherds the wilfully blind : the mur-
derers and robbers are the false Christs, false prophets, scribes,
Pharisees, wicked hireling priests, and ungodly ministers of all
sorts, whether among primitive Jews, or modern Christians.
Our Lord introduces this discourse in a most solemn man-
ner, verily, verily, amen ! amen ! it is true, it is true ! a He-
braism for, this is a most important and interesting truth ; a
truth of the utmost concern to mankind. At all times our
Lord speaks what is infallibly true ; but when he delivers any
truths with this particular asseveration, it is either, 1. Because
they are of greater importance ; or 2. because the mind of
man is more averse from them ; or 3. because the small num-
ber of those who will practise them may render them incre-
dible. Quesnel.
He that entereth not by the door] Christ assures us, ver. 7.
that he is the door ; whoever, therefore, enters not by Jesus
Christ into the pastoral office, is no other than a thief and a
robber in the sheepfold. And he enters not by Jesus Christ,
who enters with a prospect of any other interests besides that
of Christ and his people. Ambition, avarice, love of ease, a
desire to enjoy the conveniences of life, to be distinguished
from the crowd, to promote the interests of one's family, and
even the sole design of providing against want ; these are all
ways by which thieves and robbers enter. And whoever enters
by any of these ways, or by simony, craft, solicitation, &c.
deserves no better name. Acting through motives of self-in-
terest, and with the desire of providing for himself and his
family, are innocent, yea laudable, in a secular business : but
to enter into the ministerial office through motives of this kind,
is highly criminal before God.
Verse 2. He that entereth in by the door] Observe here the
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b 2 Sam. 7. 8. Jer. 17. 16. Matt. 25. 32.
marks, qualities, and duties of a good pastor : Thefrst mark
is, that he has a lawful entrance into the ministry by the in-
ternal call of Christ, namely, by an impulse proceeding from
his Spirit, upon considerations which respect only his glory ;
and upon motives which aim at nothing but the good of his
Church, the salvation of souls, the doing the will of God, and
the sacrificing himself entirely to his service, and to that of
the meanest of his flock.
Verse 3. To him the porter openeth] Sir Isaac Newton ob-
serves, that our Lord being near the temple where sheep were
kept in folds to be sold for sacrifices, spoke many things para-
bolically of sheep, of their shepherds, and of the door to the
sheepfold ; and discovers that he alluded to the sheepfolds
which were to be hired in the market-place, by speaking of
such folds as a thief could not enter by the door, nor the Shep-
herd himself open, but a porter opened to the Shepherd. In
the porter opening the door to the true shepherd, we may
discover the second mark of a true minister — his labour is
crowned with success. The Holy Spirit opens his way into the
hearts of his hearers, and he becomes the instrument of their
salvation. See Col. iv. 3. 2 Cor. ii. 12. 1 Cor. xvi. 9. Rev.
iii. 8.
The sheep hear his voice] A third mark of a good shepherd
is, that he speaks so as to instruct the people — the sheep hear
his voice ; he does not take the fat and the fleece, and leave
another hireling on less pay to do the work of the pastoral of-
fice. No; himself preaches Christ Jesus the Lord, and in that
simplicity too that is best calculated to instruct the common
people. A man who preaches in such a language as the peo-
ple cannot comprehend, may do for a stage-player or a moun-
tebank, but not for a minister of Christ.
He calleth his own sheep by name] A fourth mark of a good
pastor isi that he is well acquainted with his flock ; he knows
them by name ; he takes care to acquaint himself with the
spiritual states of all those that are entrusted to him. He
speaks to them concerning their souls, and thus getting a tho-
rough knowledge of their state, he is the better qualified to
profit them by his public ministrations. He who has not a
proper acquaintance with the Church of Christ, can never, by
his preaching, build it up in its most holy faith.
And leadeth them out.] A fifth mark of a good shepherd is,
he leads the flock, does not lord it over God's heritage ; nor
attempt by any rigorous discipline, not founded on the Gospel
of Christ, to drive men into the way of life ; nor drive them
out of it, which many do, by a severity which is a disgrace
to the mild Gospel of the God of peace and love.
He leads them out of themselves to Christ, out of the follies,
The character of the false CHAP. X
a. m. 4033. own sheep, he goeth before them, and
An'. oiymp. the sheep follow him: for they know
his voice.
5 And a a stranger will they not follow, but will
flee from him: for they know not the voice of
strangers.
6 This b parable spake Jesus unto them: but
they understood not what things they were which
he spake unto them.
» Gal. 1. 8. 1 Thess. 5. 21. b Ezek. 20. 49.
diversions, and amusements of the world, into the path of
Christian holiness : in a word, he leads them by those gentle,
yet powerful persuasions, that flow from a heart full of the
word and love of Christ, into the kingdom and glory of his God.
Verse 4. He goeth before them] A sixth mark of a true pas-
tor is, he gives them a good example : he not only preaches,
but he lives the truth of the Gospel ; he enters into the depths
of the salvation of God, and having thus explored the path, he
knows how to lead those who are entrusted to his care, into
the fulness of the blessings of the Gospel of peace. He who
does not endeavour to realize in his own soul the truths which
he preaches to others, will soon be a salt without its savour ; his
preaching cannot be accompanied with that unction, which
alone can make it acceptable and profitable to those whose
hearts are right with God. The minister who is in this state
of salvation, the sheep, genuine Christians, will follow, for
they know his voice. It was the custom in the eastern countries
for the shepherd to go at the head of his sheep, and they fol-
lowed him from pasture to pasture. I have seen many hun-
dreds of sheep thus following their shepherd on the extensive
downs in the western parts of England.
Verse 5. And a stranger will they not follow] That is, a
man, who pretending to be a shepherd of the flock of God,
is a stranger to that salvation which he professes to preach.
His mode of preaching soon proves to those whose hearts are
acquainted with the truths of God, that he is a stranger to
them : and therefore, knowing him to have got into the fold
in an improper way, they consider him a thief, a robber, and
a murderer ; and who can blame them if they wholly desert
his ministry ? There are preachers of this kind among all
classes.
Verse 7. / am the door of the sheep] It is through me onty
that a man can have a lawful entrance into the ministry ; and
it is through me alone that mankind can be saved. Instead
of I am the door, the Sahidic version reads I am the Shepherd;
jjut this reading is found in no other version, nor in any
MS.
Verse 8. All that ever came before me] Or, as some trans-
late, .#// that came instead of me, 7rgo ifcev, i. e. all that came as
the Christ, or Messiah, such as Theudas, and Judas the Gaul-
shepherds and teachers.
7 Then said Jesus unto them again,
verily, verily, I say unto you, I am the
door of the sheep.
8 All that ever came before me are thieves
and robbers: but the sheep did not hear
them.
9 CI am the door: by me if any man enter in, he
shall be saved, and shall go in and out, and find
pasture.
c Ch. 14. 6. Eph. 2. 18.
onite, who are mentioned Acts v. 30, 37. and who were
indeed no other than thieves, plundering the country where-
ver they came ; and murderers, not only slaying the simple
people who resisted them, but leading the multitudes of their
followers to the slaughter.
But our Lord probably refers to the scribes and Pharisees,
who pretended to show the way of salvation to the people —
who in fact stole into the fold, and clothed themselves with
the fleece, and devoured the sheep.
The words r%o e^ov, before me, are wanting in EGMS. Mt.
BKV. seventy others, Syriac, Persic, Syriac Hieros. Gothic,
Saxon, Vtdgate, eleven copies of the Itala ; Basil, Cyril,
Chrysostom, Theophylact, Euthemius, Augustin, and some others.
Griesbach has left them in the text with a note of doubtfulness.
The reason why these words are wanting in so many respect-
able MSS. Versions, and Fathers, is probably that given by
Theophylact, who says that the Manicheans inferred from
these words, that all the Jewish prophets were impostors.
But our Lord has borne sufficient testimony to their inspi-
ration in a variety of places.
K^esrij; and \y?y,$, the thief and the robber, should be pro-
perly distinguished ; the one takes by cunning and stealth ; the
other openly and by violence. It would not be difficult to find
bad ministers who answer to both these characters.
The reflection of pious Quesne) on this verse is well worth
attention. A pastor ought to remember that whoever boasts
of being the -way of salvation, and the gate of heaven, shows
himself to be a thief and an impostor; and though few are
arrived at this degree of folly, yet there are man}' who rely
too much upon their own talents, eloquence, and labours; as if
the salvation of the sheep depended necessarily thereon ; in
which respect they are always robbers, since they rob the grace
of Christ of the glory of saving the sheep. God often puts
such pastors to shame, by not opening the hearts of the people
to receive their word : while he blesses those who are humble,
in causing them to be heard with attention, and accompanying
their preaching with an unction which converts and saves
souls. Let every man know that in this respect bis sufficiency
and success are of the Lord.
Verse 9. / am the door; by me if any man enter, Sic.]
■
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Christ is the good shepherd that ST. JOHN.
10 The thief cometh not, but for
to steal, and to kill, and to de-
stroy: I am come that they might
have life, and that they might have it more
abundantly.
11 a I am the good shepherd : the good shep-
herd giveth his life for the sheep.
12 But he that is a hireling, and not the
» Isai. 40. 11. Ezek. 34. 12, 23. & 37. 24. Heb. 13. 20. 1 Pet. 2. 25. & 5. 4.
Those who come for salvation to God, through Christ, shall
get it : he shall be saved — he shall have his sins blotted out ;
his soul purified ; and himself preserved unto eternal life. This
the scribes and Pharisees could neither promise nor impart.
Go in and out] This phrase, in the style of the Hebrews,
points out all the actions of a man's life ; and the liberty he
has of acting, or not acting. A good shepherd conducts his
flock to the fields where good pasturage is to be found ;
watches over them while there, and brings them back again,
and secures them in the fold. So he that is taught and called
of God feeds the flock of Christ with those truths of his word
of grace which nourish them unto eternal life : and God
blesses together both the shepherd and the sheep, so that
going out and coming in they find pasture : every occurrence
is made useful to them ; and all things work together/or their
good.
Verse 10. But for to steal, and to kill, and to destroy]
Those who enter into the priesthood that they may enjoy
the revenues of the church, are the basest and vilest of
thieves and murderers. Their ungodly conduct is a snare
to the simple, and the occasion of much scandal to the
cause of Christ. Their doctrine is deadly; they are not
commissioned by Christ, and therefore they cannot profit
the people. Their character is well pointed out by the
prophet Ezekiel, chap, xxxiv. 2, &c. Wo be to the shepherds
of Israel that do feed themselves ! Ye eat the fat, and ye clothe
you with the wool ; ye kill them that are fed : but ye feed
not the flock, &c. How can worldly-minded, hireling, fox-
hunting, and card-playing priests read these words of the
Lord, without trembling to the centre of their souls ! Wo
to those parents who bring up their children merely for
church honours and emoluments ! Suppose a person have all
the church's revenues, if he have God's wo, how miserable is
his portion ! Let none apply this censure to any one class of
preachers, exclusively.
That they might have life] My doctrine tends to life, be-
cause it is the true doctrine — that of the false and bad shep-
herds tends to death, because it neither comes from, nor can
lead to, that God who is the fountain of life.
Might have it more abundantly] That they might have
lays down his life for the sheep,
shepherd, whose own the sheep are AAMD42l3
not, seeth the wolf coming, and b leav- Acc?iy'ip
eth the sheep, and Seeth : and the
wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is a hire-
ling, and careth not for the sheep.
1 4 I am the good shepherd, and c know my
sheep, and am known of mine.
bZech. 11. 16, 17. «2Tim. 2. 19.
an abundance, meaning either of life, or of all necessary
good things; greater felicity than ever was enjoyed under
any period of the Mosaic dispensation ; and it is cer-
tain that Christians have enjoyed greater blessings and privi-
leges than were ever possessed by the Jews, even in the
promised land. If a-e^ero-on be considered the accusative fem.
Attic, agreeing with £«»jv, (see Parkhurst,) then it signifies
more abundant life ; that is, eternal life ; or, spiritual blessings
much greater than had ever yet been communicated to man,
preparing for a glorious immortality. Jesus is come that men
may have abundance; abundance of grace, peace, love, life,
and salvation. Blessed be Jesus !
Verse W.I am the good shepherd] Whose character is the
very reverse of that which has already been described. In
verses 7 and 9, 'our Lord had called himself the door of the
sheep, as being the sole way to glory, and entrance into eter-
nal life ; here he changes the thought, and calls himself the
shepherd, because of what he was to do for them that believe
in him, in order to prepare them for eternal glory.
Giveth his life for the sheep] That is, gives up his soul as a
sacrifice to save them from eternal death.
Some will have the phrase here only to mean hazarding his
life, in order to protect others ; but the 15th, 17th, and 18th
verses, as well as the whole tenor of the new covenant, suffi-
ciently prove that the first sense is that in which our Lord's
words should be understood.
Verse 12. But he that is a hireling] Or, as my old MS. Bible
reads it, the mancfjautlt, he who makes merchandize of men's
souls ; bartering them and his own too for filthy lucre. Let
not the Reader apply this, or any of the preceding censures,
to any particular class or order of men ; every religious party
may have a hireling priest, or minister ; and where the pro-
vision is the greatest, there the danger is most.
Whose own the sheep are not] A hireling priest, who has
never been the instrument of bringing souls to God, will not
abide with them in the time of danger or persecution. They
are not the product of his labour, faith, and prayers : he has
no other interest in their welfare, than that which comes from
the fleece and the fat. The hireling counts the sheep his
own, no longer than they are profitable to him ; the good
Otir Lor dFs farther discourse CHAP. X.
A\VS3' 15 "A* the Father knoweth me,
An oiymp. even s0 know I the Father : *and I
'— lay down my life for the sheep.
16 And 'other sheep I have, which are not of
this fold: them also I must bring1, and they
shall hear ray voice; dand there shall be one
fold, and one shepherd.
17 Therefore doth my Father love me, "be-
cause 1 lay down my life that I might take it
again.
B Matt. 11. 27.-
2. 14.
—b ch 15. 13. c Isai. 56. 8. rfEzek. 37. 22. Eph.
1 Pet. 2. 25. e Isai. 53. 7, 8, 12. Heb. 2. 9.
shepherd looks upon them as his, so long as he can be pro-
fitable to them.
Among the ancient Jews some kept their own flocks, others
hired shepherds to keep them for them. And every owner
must naturally have felt more interest in the preservation of
bis flock, than the hireling could possibly feel.
Verse 1 4. I — know my sheep] 1 know, to. tpa,, them that
are mine: I know their hearts, their wishes, their purposes,
their circumstances; and I approve of them ; for in this sense
the word to know is often taken in the Scriptures. Homer
represents the goat-herds as being so well acquainted with
their own, though mixed with others, as easily to distinguish
fhem.
Pe»<* $iax§JV£&mv, nru xe ao^ia jAiytueftv. Iliad. 2. 474-.
" As goat-herds separate their numerous flocks
" With ease, though led promiscuous."
»
And am known of mhie.~\ They know me as their father,
protector, and saviour ; they acknowledge me and my truth
before the world ; and they approve of me, my word, my
ordinances and my people; and manifest this by their at-
tachment to me, and I heir zeal for my glory. The first clause
©f the 15th verse should be joined to the fourteenth.
Verse 16. Other sheep I have] The Gentiles and Samaritans.
As if our Lord had said, Do not imagine that I shall lay down
my life for the Jews, exclusively of all other people; no, 1
shall die also for the Gentiles ; for by the grace, the merciful
design and loving purpose of God, I am to taste death for
every man, Heb. ii. P. and though they are not of this fold
now, those among them that believe shall be united with the
believing Jews, and made one fold under one shepherd. Eph.
ii. 13—17.
The original word av\n, which is here translated fold, sig-
nifies properly a court. It is probable that our blessed Lord
was now standing in what was termed the inner court, or court
of the people, in the temple : see rer. 23. and that he referred
with the Jews. They blaspheme.
18 No man taketh it from me, but I aama*£?8-
. ' A. D. 29.
lay it down of myself. I have power An.oump
to lay it down, and 1 'have power to — -
take it again. *This commandment have I re-
ceived of my Father.
19 ^[ * There was a division therefore agair;
among the Jews for these sayings.
20 And many of them said, 'Tie hatha devil
and is mad; why hear ye him ?
21 Others said, These are not the words of
/•Ch. 2. 19.-
-j-ch. G. 38. &15.10. Acts 2. 24, 32.-
tch. 7. 20. & 8. 48, 52.
-/i ch. 7. 43, & 9. 16.
to the outer court, or court of the Gentiles, because the Gen-
tiles who were proselytes of the Gate were permitted to wor-
ship in that plaee ; but only those who were circumcised were
permitted to come into the inner court, over the entrance of
which were written, in large characters of gold, these words,
let no uncircumcised person enter here! Our Lord therefor?
might at this time have pointed out to the worshippers in that
court, when he spoke these words, and the people would a!
once perceive that he meant the Gentiles.
Verse 17. Therefore doth my Father love me] As I shall
be shortly crucified by you, do not imagine that I am aban
doned by my heavenly Father, and therefore fall thus into
your hands. The Father loveth me particularly on this ac-
count, because I am going to lay down my life for the life of
the world. Again, do not suppose that I shall be put to death
by your rulers, because I have not strength to resist them. I
lay down my life voluntarily and cheerfully ; no one can take
it away from me, see yfac. 18. an^l shall give you ther^tullesi
proof of my supreme power by raising, in three days, that very
crucified wounded bW3y from the grave.
Verse 18. I have power] Or, authority, e£owut». Our Lord
speaks of himself here as man or the Messiah, as being God's
messenger, and sent upon earth to firtfil the divine will, in
dying and rising again for the salvation of men.
This commandment have I received] That is, I act according
to the divine commandment, in executing these things, and
giving you this information.
Verse 1 9. There was a division] S^io-^a., a schism, a rent.
They were divided in their opinions; one part received the
light, and the other resisted it.
Again] There was a dissension of this kind before, among
the same people ; see chap. ix. 1 6.
Verse 20. He hath a devil, and is mad~\ So then, a deemc-
niac, and & madman, were not exactly the same in the appre-
hension of the Jews; no more than the effect is the same with
the cause which produces it. Some will have it, that when
the Jews told our Lord that he had a d<e>non, they meant n©
4 R
The Jews question our Lord St, JOHN.
him that hath a devil. s Can a devil
*open the eyes of the blind ?
concerning his mission.
A. M. 4033.
A. D. 20.
A n. OI) nip.
CC1I. 1.
22 ^T And it Avas at Jerusalem the
feast of the dedication, and it was winter
a Exod. 4. 1 1 . Ps, 94. 9. & 146. S, b ch. 9. 6, 7, 32, 33.
more than that he was deranged; but here these matters
are evidently distinguished. They believed hip] to be pos-
sessed by a daemon, who deranged his faculties, and that he
must have been a wicked man, and a deceiver, thus to be put
under the power of such a spirit.
Verse 2 1 . These are not the words of him that hath a devil.']
If he were deranged by an unclean spirit, his words would bear
a similitude to the spirit that produced them: but these are
words of deep sense, soberness, and piety : besides, could a dae-
rnoniac open the eyes of blind men ? This is not the work of
a daemon. Now we have seen that this man has restored a
man who was born bliad. Therefore it is demonstrably evi-
dent that he is neither a madman nor a deemoniac.
Behold (he usage which the blessed Lord received from his
creatures ! and behold with what meekness and gentleness he
conducts himself; not a word of impatience proceeds from
his lips; nor a look of contempt or indignation is seen in his
face. And what was he doing to merit all this 1 Why, he
was instructing the ignorant, and telling the wretched that he
was just going to die to save their souls ! Amazing love of
God, and ingratitude and obduracy of men ! Let not the dis-
ciple suppose that in this respect, he shall be above his master.
When a minister of Christ has done his utmost to do good to
his fellow-creatures ; let him not be surprised if he meet with
nothing from many but reproaches and persecutions for his
pains. The grand point is, to take Jesus for an example of
suffering, and to be armed with the same mind. — It appears
I hat the words spoken by the friendly Jews prevailed; and
that the others were obliged to abandon the field.
Verse 22. The feast of the dedication] This was a feast in-
stituted bjr Judas Maccabwus, in commemoration of his pu-
rifying the temple after it had been defiled by Antiochus
Epiphancs. This feast began on the twenty-fifth of the month
Cisleu, (which answers to the eighteenth of our December)
and continued for eight days. When Antiochus had heard
that the Jews had made great rejoicings, on account of a report
that had been spread of his death; he hastened out of Egypt
to Jerusalem, took the city by storm, and slew of the inhabit-
ants in three days forty thousand persons ; and forty thousand
more he sold for slaves to the neighbouring nations. Not
contented with this, he sacrificed a great sow on the altar of
burnt-offerings ; and broth being made by his command, of
aome of the flesh, he sprinkled it all over the temple, that he
might defile it to the uttermost. See Prideaux's Connections,
vol. Hi. p. 236. edit. 1725. After this, the whole of the
23 And Jesus walked in the tern- ^^i^36,
pie, din Solomon's porch. Accn^i*'
24 Then came the Jews roundabout '-
him, and said unto him, How long dost thou
c 1 Mae. 4. 59.'
■d Acts 3. 11. & 5. 12.
temple service seems to have been suspended for three years^
great dilapidations having taken place also in various parts of
the buildings : see 1 Mace. iv. 3d, &c. As Judas Maccabcem
not only restored the temple service, and cleansed it from
pollution, &c. but also repaired. the ruins of it, the feast, was
cailed ra iyv.<una., the renovation.
It was winter.] X^m w, or it was stormy, cr rainy weather.
And this is the reason, probably, why our Lord is represented
as walking in Solomon's porch, or portico: ver. 23. Though
it certainly was in winter when this feast was held, yet it does
not appear that the word above refers so much to the time of
the year, as to the state of the weather. Indeed there was no
occasion to add it was winter, when the feast of the dedication
was mentioned, because every body knew that as that feast
was held on the twenty-fifth of the month Cisleu, that it was
in the winter season.
John has here omitted all that Jesus did from the time when
he left Jerusalem, after the feast of Tabernacles in September
was ended, until the feast of the Dedication in the December
following: and he did it probably because he found that the
other Evangelists had given an account of what our Lord did
in the interval. St. Luke relates what our Lord did on his way
from Galilee to Jerusalem, to this feast: chap. xvii. 11 — 37.
xviii. 1 — 14-. Observe likewise, that this time here mentioned
was the fourth time (according to John's account) that Jesus
went up to the feasts at Jerusalem in about a year: for first, he
went up to the feast of the Pass-over: chap. ii. 13. next to the
feast of Pentecost, as it seems to have been: chap. v. 1. then to
the feast of Tabernacles: chap. vii. 2. 10. and lastly to the
feast of the Pass-over, in which he was crucified. John seems
purposely to have pointed out his presence in Jerusalem at
thesefour feasts, because all the other Evangelists haveomitted
the mention of every one of them. See Bishop Pearce, and
see the note on chap. v. I.
Verse 23. Solomon's porch.] By what we find in Josephus,
Ant. b. xx. c. 8. s. 7. a portico built by Solomon on the east
side of the outer court of the temple, was left standing by
Herod, when he rebuilt the temple. This portico was foup
hundred cubits long, and was left standing, probably because
of its grandeur and beauty. But when Agrippa came to
Jerusalem, a few years before the destruction of the city by'
the Romans, and about eighty years after Herod had begua
his building (till which time what Herod had begun was not
completed) the Jews solicited Agrippa to repair this portico
at his own expence, using for argument not only that the
Me asserts himself to be the
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
" make us to doubt ? If thou be the
Christ, tell us plainly.
25 Jesus answered them, I told you,
and ye believed not : * the works that 1 do
in my Father's name, they bear witness of
me.
26 But c ye believe not, because ye are not of
ray sheep, as I said unto you.
27 dMy sheep hear my voice, and I know
them, and they follow me.
«Or, hold us in suspense. b yer 38. ch. 5. 2. & 5. 36. c ch. 8. 47.
1 John 4. 6. d\er. 4, 14.
building was growing ruinous, but that otherwise eighteen
thousand workmen, who had all of them, until then, been
employed in carrying on the works of the temple, would be
all at once deprived of a livelihood.
Verse 24. How long dost thou make us to doubt?'] Or, how
long dost thou kill us with suspense. Eas tote tu» -^vx* ^p-m.
«»|£ts, literally, how long milt thou take away our life ?] Mr.
Markland would read xu^ut for sagas, which amounts nearly
to the same seuse with the above. The Jews asked this ques-
tion through extreme perfidiousness ; they wished to get him
to declare himself king of the Jews, that they might accuse
him to the Roman governor : and by it they insolently in-
sinuated that all the proofs he had hitherto given them of his
divine mission, were good for nothing.
Verse 25. I told you, &c] That is, I told you before what
I tell you now again that the works which I do, bear testimony
to me. I have told you that I am the light of the world: the
son if God: the good shepherd: that I am come to save : to
give life — to give liberty — to redeem you : that in order to this,
I must die, and rise again : and that I am absolute master of
my life, and of my death. Have you not noticed my omni-
science, in searching and discovering the very secrets of your
hearts ? Have you not seen my omnipotence in the miracles
which I have wrought ? Have not all these been sufficient to
eonvince you ? and yet ye will not believe ! See the works
which bore testimony to him as the Messiah, enumerated
Matt. xi. 5.
Verse 26. Ye are ilot of my sheep] Ye have not the dispo-
sition of those who come unto me to be instructed and saved :
see what follows.
Verse 27. My sheep hear my voice] But ye will not hear ; — my
sliecp fellow me ; but ye will neither follow nor acknowledge
aie. Any person who reads without prejudice may easily see,
that our Lord does not at all insinuate that these persons could
not believe, because God had made it impossible to them; but
simply because they did not hear and follow Christ, which the
whole oi our blesged Lord's discourse proves thatthey might have
done. The sheep of Christ are not those who are included in
CHAP. X. Messiah, and to be one with God
28 And I give unto them eternal life
A.M. 40.", ,
A. D. 2».
and 'they shall never perish, neither An.oiymp.
shall any man pluck them out of my '
hand.
29 / My Father, s which gave litem me, is
greater than all ; and no man is able to pluck
them out of my Father's hand.
30 h I and my Father are one.
31 % Then l the Jews took up stones again to
stone him.
e Ch. 6, 37. & 17. 11, 12. & 18. 9. /ch. 14. 28. f ch. 17. 2, 6, &e.
h ch. 17. 11, 22. i ch. 8 59'.
any eternal decree, to the exclusion of others from the yearn-
ings of the bowels of eternal mercy : but they are those who
hear, believe in, follow, and obey the Saviour of the world.
Verse 28. Tluy shall never perish] Why? Eecause they
hear my voice, and follow me ; therefore I know, I approve
of and love them, and give them eternal life. They who con-
tinue to hear Christ's voice, and to follow him, shall never pe-
rish. They give themselves up to God — believe so on Jesus
that he lives in tlieir hearts ; God hath given unto them eternal
life, and this life is in his Son, and he that hath the Son hath
life, 1 John v. 11, 12. Now it is evident that only those who
have Christ living in and governing their souls, so that they
possess the mind that was in him, are his sheep ; are those thai
shall never perish, because they have this eternal life abiding
in them : therefore to talk of a man's being one of the elect, —
one that shall never perish — one who shall have eternal life—
who shall never be plucked out of the hand of God, &c. while
he lives in sin, has no Christ in his heart, has either never re-
ceived, or fallen away ! from the grace of God, is as contrary
to common sense, as it is to the nature and testimonies of the
Most High. Final perseverance implies final faithfulness —
he that endures to the end shall be saved — he that is faithful
unto death shall have a crown of life. And will any man at-
tempt to say that he who does not endure to the em!, and is
unfaithful, shall ever enter into life ?
Verse 29. My Father— is greater than all] More powerful
than all the united energies of men and damons. He who
loves God'must be happy : and he who fears him, need fear
nothing on this side eternity.
Verse 30. I and my Father are 0)ie] If Jesus Christ were
not God, could he have said these words without being guilty
of blasphemy ? It is worthy of remark (hat Christ does not
say I and my Father, which my our translation very impro-
perly supplies, and which in this place would have conveyed
a widely different meaning : for then il would imply that the
human nature of Christ, of which alcne, I conceive, God if
ever said to be the Father in Scripture, was equal to the Most
High : but he says, speaking then as God over all, I and thf
4k2
77ie Jeius continue to cavil.
AX^u*|s' 32 Jesus answered them, Many good
An. oiymp. works have I shewed you from my Fa-
ther ; for which of those works do ye
stone me?
33 The Jews answered him, saying, For a good
work we stone thee not ; but for blasphemy ;
and because that thou, being- a man, ° makest
thyself God.
St. JOHN. Christ vindicates himself,
34 Jesus answered them, ' Is it not a. at toss.
A . D. 29.
written in your law, I said, Ye are An.oiymp,
■ at. CCll. I*
gods ?
35 If he called them gods, " unto whom the
word of God came, and the scripture cannot be
broken ;
36 Say ye of him, d whom the Father hath
sanctified, and s sent in the world, Thou blas-
aCh. 5. 18
-b Ps 82. 6..
-c Rom. 13. I.
Father, tyu xxt 6 ttotiij w <t^.ev, the Creator of all things, the
Judge of all men, the Father of the spirits of all flesh, are
©ne, one in nature, one in all the attributes of Godhead, and
one in all the operations of those attributes : and so it is evi-
dent the Jews understood him. See chap. xvii. 1 1, 22.
Verse 3 1 . The Jens took up stones] To stone him as a blas-
phemer, Lev. xxiv. 14 — Id. because he said he was one with
God. The Evangelist adds the word again, because they had
attempted to do this before, see chap. viii. 59. but it seems
they were prevented from doing this now, by the following
discourse.
Verse 32. Many good works have I shewed you] I have
healed your sick, delivered those of you who were possessed,
i?rom the power of daemons ; I have fed multitudes of your
poor, and I have taught you in all places, at all times, with-
out expence, with patience ; and is this my reward !
To shew good works or good things is a Hebraism, which
signifies to do them really, to give good things liberally. The
phrase is similar to the following : Who will shew us any
good ? Psal. iv. 6. i. e. who shall give us good things. Shew
ms thy mercy, Psal. lxxxv. 7. i. e. give us to feel the effects of
thy mercy. Thou hast shewed thy people hard things, Psal.
Jx. 3. i. e. thou hast treated them with rigour. Thou hast
shewed me great and sore troubles, Psal. Ixxi. 20. i. e. thou
hast exposed me, to terrible hardships
Verse 33. But for blasphemy] I have elsewhere shewn that
the original word {3\x<r$Yiusiv, when applied to men, signifies
to speak injuriously of their persons, character, connexions,
tfce. but when applied to God it signifies to speak impiously, i. e.
contrary to his nature, perfections, the wisdom of his provi-
dence, or goodness of his works.
Then, being a man] That is, only a man — makest thyself
God. When Christ said before, v. 30. I and the Father are
«ne, had the Jews understood him (as many called Christians
profess to do) as only saying he had a unity of sentiments with
the Father, they would not have attempted to treat him for
this as a blasphemer ; because in this sense Abraham, Isaac,
Moses, David and all the prophets were one with God. But
whit irritated them so much was, that they understood him
as speaking of a unity of nature. Therefore they say here,
Qwu makest thyself God j which word they understood, Hot in
d Ch. 6. 27 e ch 3. 17. & 5. 36, 37. & 8. 42.
a figurative, metaphorical or improper sense, but in the most
literal meaning of the term.
Verse 34. Is it not written in your law] The words which
our Lord quotes are taken from Psal. lxxxii. 6. which shews
that under the word law, our Lord comprized the Jewish sa-
cred writings in general. See also chap. xii. 34. xv. 25.
Ye are gods?] That is, judges, who are called D'H^K els-
him. That judges are here meant, appears from Psal. lxxxii
2, &c. and also from what follows here. And this is probably
the only place where the word D'rrw is applied to any but the
true God : see Parkhurst under the root n^X.
Verse 35. Unto whom the word of God came] Bishop
Pearce thinks that " the word Xoyog here, is put for teyo; *f&
o-Eojj, the word or matter of judgment, as in 2 Chron. xix. 6.
where Jehosaphat, setting judges in the land of Judah, says^
take heed what ye do : judge not for men, but for the Lord who
is with you in judgment — \ayot rns xjio-sb,, in the words or matters
of judgment. — Sept. which is nearly according to the Hebrew
bStPD ~\T\1 bedebar mishpat, in the word or matter of judg-
ment. In Deut. i. 17. when a charge is given to the judges,
that they should not be afraid of the face of man, this reason
is given : for the judgment is God's. Hence it appears pro-
bable, that Aoycc is here used for Xoyog xgnrsg; : and it is called
\oyoi ©sou, because it is the judgment that properly belongs to
God, and whieh they who give it on earth, give only as acting
in the stead of God. A way of speaking very like to this is
found in Heb. iv. 23. where the writer says, ^o; on, «/*»» o *oyo;,
with whom we have to do, i. e. by whom we are to be judged."
But the words xoy-j ®iov may be here understood for the
order, commission, ©r command of God:* and so it properly
signifies, Luke iii. 2. and in this sense it is found often em-
ployed in the Old Testament. When it is there said, that the
word of the Lord came, &c. it means, God gave an order,
commission, &c. to such a person, to declare or do such and
such things.
And the Scripture cannot be broken] Au3v«», dissolved, ren-
dered of none effect, i. e. it cannot be gainsaid or set aside ;
every man must believe this, because it is the declaration
of God. If those were termed gods who were only earthly
magistrates, fallible mortals, and had no particular influence
of the Divine Spirit, and that they are termed gods is eyf-
They seek to destroy him. CHAP. X
phemest ; " because I said, I am * the
He withdraws to Bethabara.
A. M.4033.
A. D. *9.
An. Olyiup.
CC11. t.
Son of God ?
37 ' If i do not the works of my Fa-
ther, believe me not.
38 But if I do, though ye believe not me, d be-
lieve the works : that ye may know, and believe,
9 that the Father is in me, and 1 in him.
39 fl ^Therefore they sought again to take
« Ch. 5. 17, X8. ver. 30. b Luke 1. 35. ch. 9. 35, 37. e ch. 15. 5i4.-
</ch. 5. 36. & 14. 10,11.
deut from that Scripture which cannot be gainsaid; what
greater reason then have I to say, I am the Son of God, and
one with God, when as Messiah, 1 have been consecrated, sent
into the world to instruct and save men; and when as God, I
fcave wrought miracles which could be performed by no pow-
er less than that of omnipotence ?
Verse 37. If I do not the works, &c] I desire you to be-
lieve only on the evidence of my works : if 1 do not do such
works as God only can pcriorm, then believe me not.
Verse 38. Believe the works] Though ye do not now credit
what I have said to you, yet consider my works, and then ye
will see, that these works prove that I am in the Father and
the Father in me ; and consequently, that J and the Fatiicr are
one. This seems to be the force of our Lord's argument; and
every man must see and feel that it is conclusive. There was
ho possibility of weakening the force of this reasoning, but
by asserting that these miracles were not wrought by the
power of God : and then they must h&ve proved, that not only
a man, but a bad man, such as they said Jesus was, couid
work these miracles. As this was impossible, then theargu-
aient of Christ had a complete triumph.
Verse 39. They sought again to take him] They could not
reply to his arguments but by stones. The evidence of the
truth could not be resisted; and they endeavoured to destroy
the person who spoke it. Truth may confound the obstinately
wicked, but it does not convert them: and it is a just judg-
ment of God, to leave those to perish in their gainsayings,
who obstinately continue to gainsay and dibeiieve.
But he escaped] In such a way as we know not, for the
Evangelist has not specified the manner of it.
Verse 40. Beyond Jordan] Rather to the side of Jordan,
not beyond it. See the note on chap. vi. 22. and Matt. xix. I.
iViicre John at first baptized] That is, at Bethabara : see
chap. i. 28. Afterwards, John baptized at JEnon: chap. iii. 23.
Verse 4-2. Many believed on him there.] The people be-
lieved on him, 1 . because of the testimony of John the Baptist,
whom they knew to be a good and a wise man, and a prophet
©f the Lord; and they knew he could neither deceive nor be
decived in this matter : and 2. they believed because of the
miracles which they saw Jesus work. These fully proved that
ttUihat John had said of him was true. The scribes and Pha-
A. M. 4033.
A. D '29.
An Olyrap.
CCtl. 1.
him: but he escaped out of their hand,
40 And went away again beyond Jor-
dan into the place e where John at first
baptized : and there he abode.
41 And many resorted unto him, and said,
John did no miracle: A but all things that John
spake of this man were true.
42 'And many believed on him there.
eCh.
4. 10, 11. & 17. 21.
A ch. 3. 30.
-/ch.7. 30,44. Sc 8. 59.—
z'ch. 8. 30. & 11. 45.
-ff oh. 1. 28.
risees with all their science could not draw a conclusion so
just. Truth and common sense are often on the side of the
common people, whom the insolently wise and the unsanctified-
ly learned sometimes disingenuously brand with the epithets
of mob and swinish multitude.
1. This and the preceding chapter contain two remarkable
discomfitures of the Jewish doctors. In the former they were
confounded by the testimony of a plain uneducated man, sim-
ply appealing to the various circumstances of a matter of fact,
at which they cavilled, and which they endeavoured to decry.
[n this chapter the wise are taken in their own craftiness: the
Pharisees are confounded by that wisdom which is from above,
speaking of and manifesting the deep things of God. Some-
times God himself stops the mouths of gainsay ers; at other
times he makes the simplest of his followers too mighty for
the most learned among the doctors. Ancient and modern
martyrologies of the people of God abound with proofs of
both these facts. And the persecutions of the Protestants by
the Papists in the reign of Queen Mary afford a very large
proportion of proofs. In these the mighty power of God and
the prevalence of truth were gloriously apparent. Both the
word of God and the Protestant cause were nobly illustrated
by those transactions. May that abomination that maketh
desolate never more sit in the holy place !
2. It must be remarked by every serious Reader, that our
Lord did frequently speak of himself to the Jews, as being not
only sent of God as their Messiah, but as being one with him.
And it is as evident that in this sense, the priests and Phari-
sees understood him : and it was because they would not credit
this, that they accused him of blasphemy ; Now, if our Lord
was not the person they understood him to state himself to be,
he had the fairest opportunity from their strong remonstrances,
to correct their misapprehension of his words, if they realiy
had mistaken his meaning — but this he never attempts. He
rather strengthens his assertions in his consequent discourses
with them ; which, had not his positions been true, he could
not have done, even as an honest man. He not only asserted
himself to be equal with God, but wished them to believe it
to be true: and he am dy confirmed this heavenly doctrine by
the miracles he wrought.
Account of the sickness
St. JOHN.
and death of Lazanis
CHAPTER XL
Account of the sickness of Lazarus, 1. His sisters Martha and Mary send for Christ, 2. Our Lord's discourse
with his disciples on this sickness and consequent death, 3 — 1(5. He arrives at Bethany four days after the buiyine
of Lazarus, .17, IS. Martha meets Christ — their conversation, 19 — 27 She returns, and Mary goes out to
meet him, in great distress, 28 — 33. Christ comes io the grave — his conversation there, 34 — 42. He raises
Lazarus from the dead, 43 — 46. The priests and Pharisees hearing of this, hold a council, and plot his destruc-
tion, 47, 48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, 49 — 5S,
Jesus withdraws into a city called Ephraim, 54 'hey lay wait for him at the Pass-over, 55 — 57.
OW a certain man w^ sick, I
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a certain man w^ s
named Lazarus, of Bethany, the
town of " Mary and her sister Mar-
tha.
a Luke 10. 38, 39.
NOTES ON CHAP. XT.
Verse 1. Lazarus, of Bethany] St. John, who seldom re-
lates any thing but what the other Evangelists have omitted,
does not tell us what gave rise to that familiar acquaintance
and friendship that subsisted between our Lord and this fa-
mily. It is surprising that the other Evangelists have omitted
so remarkable an account as this is, in which some of the finest
traits in our Lord's character are exhibited. The conjecture
of Grotius has a good deal of weight. He thinks that the
other three Evangelists wrote their histories during the life of
Lazarus ; and that they did not mention him for fear of ex-
citing the malice of the Jews against him. And indeed we
find from chap. xii. 10. that they sought to put Lazarus to
death also, that our Lord might not have one monument of his
power and goodness remaining in the land. Probably both
Lazarus and his sisters were dead before St. John wrote. Be-
thany was situated at the foot of the mount of Olives about two
miles from Jerusalem. Bishop Pearce observes that " there
is a large gap in John's history of Christ in this place What
is mentioned in the preceding chapter passed at the feast of
the dedication, ver. 22. about the middle of our December :
and this miracle of raising Lazarus from the dead, seems to
have been wrought but a little before the following pass-over,
in the end of March, at which time Jesus was crueiSed, as
may (he thinks) be gathered from verses 54 and 55 of this
chapter, and from chap. xii. 9." John has therefore, accord-
in°- to the Bishop's calculation, omitted to mention the several
miracles which our Lord wrought for above three months after
the things mentioned in the preceding chapter.
Calmet says, Christ left Jerusalem the day after the Dedi-
cation took place, which was the 18th of December. He
went then to Bethabara, where he continued preaching, and
his disciples baptizing. Abotit the middle of the following
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2 (* It was that Mary which anointed
the Lord with ointment, and wiped
his feet with her hair, whose brother
Lazarus was sick.)
* Matt. 26. 7 Mark 14. 3. ch. 12. S.
January, Lazarus fell sick: Christ did not leave Bethabara
till after the death of Lazurus, which happened about the
i 8th of the same month.
Bishop Newcombe supposes that our Lord might have staid
about a month at Bethabara.
The harmonists and chronologists differ much in fixing
dates, and ascertaining times. In cases of this nature, I be-
lieve men may innocently guess as well as they can ; but they
should assert nothing.
Verse 2. It was that Mary which anointed] There is much
disagreement between learned men, relative to the two anoint-
ings of our Lord; and the persons who performed these acts.
The various conjectures concerning these points, the Reader
will find in the notes on Matt. xsvi. 7, &c. but particularly
at the end of that chapter.
Dr. Lightfoot enquires, why should Bethany be called the
town of Martha and Mary, and not of Lazarus ? And he
thinks the reason is, that Martha and Mary had been well
known by that anointing of our Lord, which is mentioned
Luke vii. 37. (see the note there) but the name of Laza-
rus had not been mentioned till now, there being no transac-
tion by which he could properly be brought into view. He
therefore thinks that the aorist aXei-^aura., which we translate
anointed, should have its full force, and be translated, who
had formerly anointed; and this he thinks to have been the
reason of that familiarity which subsisted between our Lord
and this family; and on this ground, they could confidently
send for our Lord when Lazarus fell sick. This seems a very
reasonable conjecture; and it is very likely that the famili-
arity arose out of the anointing.
Others think that the anointing of which the Evangelist
speaks, is that mentioned chap. xii. 1 , &c. and which hap-
1 pened about six days before the Pass-over. St. John, there-
Account of the sickness CHAP. XI.
3 Therefore his sisters sent unto him,
saying, Lord, behold, he whom thou
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lovest is sick.
4 When Jesus heard that, hesaid, This sickness
is not unto death, 'but for the glory of God, that
the Son of God might beglorihed thereby.
5 Now Jesus loved Martha, and her sister, and
Lazarus.
6 When he had heard therefore that he was
sick, * he abode two days still in the same place
where lie was.
aCh.9.3, ver. 40.-
-b eh. 10. 40.
lore, is supposed to anticipate the account, because it served
more particularly to designate the person of whom he was
speaking.
Verse 3. lie whom thou lovest is sick.] Nothing could
be more simple, nor more modest, than this prayer: they
do not say, Come and heal him : or, Command the disease
to depart even where thou art, and it will obey thee: —
they content themselves with simply stating the case, and
using an indirect, but a most forcible argument, to induce
our Lord to shew forth his power and goodness : — He is
sick, and thou lovest him — therefore thou canst neither abandon
him nor us.
Verse 4. This sickness is not unto death.'] Not to final pri-
vation of life at this time ; but a temporary death shall be
now permitted, that the glory of God may appear in the mi-
racle of his resurrection. It is very likely that this verse con-
tains the message which Christ sent hack, by the person
whom the afflicted sisters had sent to him : and this, no doubt,
served much to strengthen their confidence, though their faith
must have been greatly exercised by the death of their bro-
ther : for when this took place, though they buried him, yet
they believed even then, probably on the ground of this mes-
sage, that Jesus might raise him from the dead. See ver. 22.
Verse 5. Now Jesus loved Martha, and her sister, and La-
zarus.] Therefore his staying two days longer in Bethabara,
was not through lack of affection for this distressed family ;
but merely that he might have a more favourable opportunity
of proving to them how much he loved them. Christ never
denies a less favour, but in order to confer a greater. God's de-
lays in answering prayers offered to him by persons in distress,
are often proofs of his purpose to confer some great kindness :
and they are also proofs, that his wisdom finds it necessary to
permit an increase of the affliction, that his goodness may be
more conspicuous in its removal.
Verse 8. The Jews (f late sought to stone thee] It was but
a few weeks before, that they were going to stone him in the
temple, on the day of the feast of the Dedication, chap. x. 31.
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and death of Lazarus
7 Then after that saith he to Ms dis-
ciples, Let us go into Judea again.
8 His disciples say unto him, Master,
cthe Jews of late sought to stone thee; and go-
est thou thither again ?
9 Jesus answered, Are there not twelve hours*
in the day? 'If any man walk in the day, he-
stimibleth not, because he seeth the light of this
world.
10 But if a man walk in the night, he stum
bleth, because there is no light in him.
c Ch. 10. 31.— rfch. 9. 4.— e eh. 12. 35.
Verse 9. Are there not twelve hours in the day?] The Jews;
as well as most other nations, divided the day from sun-
rising to sun-setting, into twelve equal parts : but these parts
or hours, were longer or shorter, according to the different
seasons of the year. See the note on chap. i. 39.
Our Lord alludes to the case of a traveller, who has te>
walk the whole day : the day points out the time of life — the
night, that of death. ' He had already used the same mode of
speech, chap. ix. 4. I must work the works of him that sent
me, while it is day: the night ccmcth, when no man can work.
Here he refers to what the apostles had just said — The Jews
were but just now going to stone thee. Are there not, said he-
twclvc hours in the day? I have not travelled these twelve
hours yet — my last hour is not yet come ; and the Jews, with
all their malice and hatred, shall not be able to bring it a
moment sooner than God has purposed. I am immortal till
my work is done; and this that I am now going to Bethany
to perform, is a part of it. When all is completed, then
their hour, and that of the power of darkness, shall commence.
See Luke xxii. 5 3.
If any man walk in the day, he slumbleth not] A traveller
should use the day to walk in, and not the nigltt. During the
day hehasthe sun, tJie light of this world: he sees his way, and
does not stumble : but if he walk in the night, he stumbleth,
because there is no light in it, ver. 1 0. i. e. there is no sun
above the horizon. The words ev ai™, ver. 9. refer not to the
man, but to the world, the sun, its light, not being above the
horizon. Life is the time to fulfd the will of God, and to prepare
for glory. Jesus is the light of the world: he that walksin hi*
S 'irit, and by his direction, cannot stumble — cannot fall into
sin, nor be surprised by an unexpected death. But he who
walks in the night, in the darkness of his own heart, and accord
mg to the maxims of this dark world, he stumbles — falls into
sin, and at last falls into hell. Reader! do not dream of
walking to heaven in the night of thy death. God has given
thee the warning : receive it, and begin to live to him, and
for eternity.
■
Ascount of the sickness St. JOHN.
11 These things said he ; and after
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Lazarus ° sleepeth : but 1 go, that I
may awake him out of sleep.
12 Then said hfs disciples, Lord, if he sleep,
he shall do well.
13 iiowbeit Jesus spake of his death: but
they thought that he had spoken of taking of
rest in sleep.
14 Then said Jesus unto them plainly, Lazarus
is dead.
a So Dent. 31. 16. Dan. 12. 2. Matt. 9. 24. Acts 7. 60. 1 Cor. 15. 18, 51
Verse 11. Lazarus sleepeth] It was very common among
the Jews to express death by sleep : and the expressions,/aL?-
ing asleep — sleeping with their fathers, &c. were in great use
among them. The Hebrews probably used this form of
speech, to signify their belief in the immortality of the soul,
and the resurrection of the body.
It is certain that our Lord received no intimation of Laza-
rus's death from any person ; and that he knew it through
that power by which he knows all things.
Verse 12. If he sleep, he shall do well] That is, if he sleep
only, &c. Though the word sleep frequently meant death,
(see Acts vii. 60. 1 Cor. 11. 30. xv. 1 S, 20.) yet as it was an
ambiguous term, the disciples appear here to have mistaken
its meaning. Because, in certain acute disorders, the com-
posing the patient to rest, was a favourable sign ; therefore the
words, If he sleep, he shall do well, or recover, became a prover-
bial form of speech among the J ews. In most diseases, sleep is
a very favourable prognostic : hence that saying of Menander,
'Yttvoj §i irourn; srtv vymot. vjtrou,
Sleep is a remedy for every disease. See Grotius here. The
meaning of the disciples seems to have been this : There can
be no need for thee to go into Judea to awake our friend La-
aarus ; he will awake time enough, and his very sleep is a pre-
sage of his recovery : therefore do not hazard thy life by going.
Verse 1 5. I am glad for your safces that I 7vas not there]
" I tell you plainly, Lazarus is dead ; and I am glad I was
not there — if I had, I should have been prevailed on to have
healed him almost as soon as he fell sick, and I should not
have had so striking an occasion to manifest the glory of God
to you, and to establish you in the faith." It was a miracle
to discover that Lazarus was dead, as no person had come to
announce it. It was a greater miracle to raise a dead man,
than to cure a sick man. And it was a still greater miracle,
I© raise one that was three or four days buried, and in whose
body putrefaction might have begun to take place ; than to
■iraise one that was but newly dead. See ver. 39.
Verse 1 6. Thomas, which is called Didynuts] Thomas, or
and death of Lazarus.
1 5 And I am glad for your sakes that "V^4^3-
I was not there, to the intent ye may be- An oiymp.
lieve; nevertheless let us go unto him.
16 Then said Thomas, which is called Didy-
in us, unto his fellow disciples, Let us also go,
that we may die with him.
17 Then when Jesus came, he found that he
had lain in the grave four days already.
18 Now Bethany was nigh unto Jerusalem,
6 about fifteen furlongs off :
19 And many of the Jews came to Martha and
b That is, about tivo miles.
Dl-xn Thaom, was his Hebrew name, and signifies a twin-~-
one who had a brother or a sister born with him at the same
time : Didymus, Atdupsft is a literal translation of the Hebrew
word into Greek. In Gen. xxv. 24. Esau and Jacob are called
O'Din thomecm, twins ; Septuag. SJvpa, from Sthj/.os, a twin ,,•
from the Anglo-saxon epinan, to double.
Let us also go, that we may die with him.] That is, " See-
ing we cannot dissuade our Lord from going, and his death
is likely to be the inevitable consequence ; let us give him the
fullest proof we can of our love, by going and suffering death
with him." Some think Thomas spoke these words peevishly,
and that they should be translated thus, Must we also go, and
expose ourselves to destruction with him? which is as much as
to say, " If he will obstinately go and risk his life in so im-
minent a danger, let us act with more prudence and caution."
But I think the first sense is to be preferred. When a matter
is spoken which concerns the moral character of a person,
and which may be understood in a good and a bad sense,
that sense which is most favourable to the person, should cer-
tainly be adopted. This is taking things by the best handle,
and both justice and mercy require it. The conduct of most
men widely differs from this : of such an old proverb says,
" They feed like the flies — pass over all a man's whole parts,
to light upon his sores."
Verse 17. He had lain in the grave four days already. J
Our Lord probably left Bethabara the day, or the day after
Lazarus died. He came to Bethany three days after : and it
appears that Lazarus had been buried about four days, and
consequently that he had been put in the grave the day or
day after he died. Though it was the Jewish custom to em-
balm their dead, yet we find from ver. 39. that he had not
been embalmed, and God wisely ordered this, that the miracle
might appear the more striking.
Verse 1 8. Fifteen furlongs] About two miles : for the Jew-
ish miles contained about seven furlongs and a half. So
Lightfoot, and the Margin.
Verse 19. Many of the Jews came} Bethany being so nigh
Conversation between C>HAP. XI.
Mary, to comfort them concerning
our JLord and Martha.
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their brother.
20 Then Martha, as soon as she
heard that Jesus was coming, went and met
him : but Mary sat still in the house.
21 Then said Martha unto Jesus, Lord, if
thou hadst been here, my brother had not died.
22 But I know, that even now, " whatsoever
thou wilt ask of God, God will give it thee ?
a Ch. 9. 31. b Luke 14. 14. ch. S. 29. c ch. 5. 21. & C. 39, 40, 44.
to Jerusalem, many of the relatives and friends of the family
came, according to the Jewish custom, to mourn with the
afflicted sisters. Mourning among the Jews, lasted about
thirty days : the three first days, were termed days of weep-
ing: then followed seven of lamentation. During the three
days, the mourner did no servile work: and if any one sa-
luted him, he did not return the salutation. During the seven
i&js, he did no servile work, except in private — lay with his
bed on the floor — did not put on his sandals — did not wash
nor anoint himself— had his head covered— and neither read
in the Lam, the Mishnah, nor the Talmud. All the thirty
days he continued unshaven, wore no white or new clothes,
and did not sew up the rents which he had made in his gar-
ments. See Lightfoot, and see on ver. 31.
Verse 20. Martha — went and met him] Some suppose she
was the eldest of the two sisters — she seems to have had the
management of the house. See Luke x. 40.
Mary sat still in the hotisc."] It is likely that by this cir-
cumstance, the Evangelist intended to convey the idea of her
sorrow and distress ; because anciently, afflicted persons were
accustomed to put themselves in this posture, as expressive of
their distress : their grief having rendered them as it were
immoveable. See Ezra ix. 3, 4. Neh. i. 4. Psal. exxxvii. 2.
Isai. xlvii. 1. Luke i. 79. and Matt, xxvii. 61.
Verse 21.2/ thou liadst been here, my brother had not died.]
Mary said the same words to him a little after, ver. 32. which
proves that these sisters had not a complete knowledge of the
omnipotence of Christ — they thought he could cure at hand,
but not at a distance ; or they thought that it was because
he did not know of their brother's indisposition, that he per-
mitted him to die. In either of these cases, it plainly ap-
pears they had not a proper notion of his divinity ; aud in-
deed the following verse proves that they considered him in
no other light than that of a prophet. Quere — Was it not
proper that Christ should, in general, as much as might be,
hide the knowledge of his divinity from those with whom he
ordinarily lodged? Had they known him fully, would not the
reverence and awe connected with such a knowledge, have
overwhelmed them ?
23 Jesus saith unto her, Thy brother aaMd*29?
shall rise again. Acc?iT'
24 Martha said unto him, *I know
that he shall rise again in the resurrection at
the last day.
25 Jesus said unto her, I am ethe resurrec-
tion, and the d life: 'he that believeth in me,
though he were dead, yet shall he live :
26 And whosoever liveth and believeth in
d Ch. 1. 4. & 6. 35. & 14. 6. Col. 3. 4. 1 John 1. 1, 2. & 5. 11. e ch. 3. SG.
1 John 5. 10, &c.
Verse 22. I know, that even now] She durst not ask so
great a favour in direct terms ; she only intimated modestly,
that she knew he could do it.
Verse 23. Thy brother shall rise again.] That is, directly
for it was by raising him immediately from the dead, that
he intended to comfort her.
Verse 24. I know tliat he shall rise again in the resurrection]
The doctrine of the resurrection, of the dead, was then com-
monly received; and though it was our Lord who fully
exemplified it by his own resurrection; yet the opinion was
common, not only among God's people, but among all those
who believed in the God of Israel. The Jewish writings
after the captivity, are full of this doctrine. See 2 Mace. vii.
9, 14, 23, 36. xii. 43. xiv. 46. Wisd. v. I, 7, 17, vi. 6, 7.
See also Josepjius, and the Tar gums, passim.
Verse 23. I am the resurrection and the life] Thou Barest
that thy brother shall rise again in the resurrection at the
last day; but by whom shall he arise if not by me, who am
the author of the resurrection, and the source of life 1 And
is it not as easy for me to raise him now, as to raise him
then? Thus our blessed Lord raises her hope, animates her
faith, and teaches her that he was not a mere man, but the
essential principle and author of existence.
Though he mere dead] Every man who has believed or
shall believe in me, though his believing shall not prevent
him from dying a natural death ; yet his body shall be reani-
mated, and he shall live with me in an eternal glory. And
every one who is now dead, dead to God, dead in trespasses
and sins; if he believe in me, trust on me as his sole,saviour,
he shall live, shall be quickened by my spirit, and live a life
of faith, working by love.
Verse 26. Shall never (lie.] Or, Shall not die for ever.
Though he die a temporal death, he shall not continue uuder
its power for ever; but shall have a resurrection to life eternal.
Btlievest thou this ?] God has determined to work in the
behalf of men, only in proportion to their faith in him: it
was necessary therefore, that these persons should be well
instructed concerning his nature, that they might find no
obstacles to their faith. These sisters had considered him
4l
Conversation between
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St. JOHN.
never die. Believest thou
our JLord and Mary.
me shall
this?
27 She saith unto him, Yea, Lord:
"I believe that thou art the Christ, the Son of
God, which should come into the world.
28 And when she had so said, she went her
way, and called Mary her sister secretly, saying,
The Master is come, and calleth for thee.
29 As soon as she heard thai, she arose quickly,
and came unto him.
30 JNow Jesus was not yet come into the
town, but was in that place where Martha met
him.
31 JThe Jews then, which were with her in
a Matt. 16. 16. cli. 4. 42. Jt 6. 14, 69. b rer. 19.
the house, and comforted her, when A^M^*°ss-
An. Oljmp,
ecu. 1.
only as a prophet hitherto ; and it was necessary that they
should now be farther instructed, that as God was to exert
himself, they might believe that God was there.
Verse 27. Yea, Lord: I believe] ns7nr£i>x<*, I have believed.
Either meaning that she had believed this for some time past,
or that since he began to teach her, her faith had been con-
siderably increased: but verbs prater, in Greek, are often
used to signify the present. Martha here acknowledges Christ
for the Messiah promised to their fathers, but her faith goes
no farther ; and having received some hope of her brother's
present, resurrection, she waited for no farther instruction,
but ran to call her sister.
Verse 28. The Master is come'] This was the appellation
which he had in the family ; and from these words it appears
that Christ had enqaired for Mary, desiring to have her
present, that he might strengthen her faith previously to his
i-aising her brother.
Verse 30. Jesus was 7iot yet come into the town] As the
Jewish burying-places were without their cities and villages,
it appears that the place where our Saviour was when Martha
met him, was not far from the place where Lazarus was
buried. See the note on Luke vii. 12.
Verse 31. She goeih unto the grave to weep there.] It ap-
pears that it was the custom for the nearest relatives of the
deceased to go at times, during the three days of weeping,
accompanied by their friends and neighbours, to mourn
Hear the graves of the deceased. They supposed that the
1 spirit hovered about the place where the body was laid, for
three days, to see whether it might be again permitted to
enter: but when it saw the face change, it knew that all
hope was now past. It was on this ground, that the seven
days of lamentation succeeded the three days of weeping, be-
cause all hope was now taken away. They had traditions
they saw Mary, that she rose up hasti-
ly and went out, followed her, saying,
She goeth unto the grave to weep there.
32 Then when Mary was come where Jesus
was, and saw him, she fell down at his feet, say-
ing unto him, cLord, if thou hadst been here,
my brother had not died.
33 When Jesus therefore saw her weeping:, and
the Jews also weeping which came with her, he
groaned in the spirit, and d was troubled,
34 And said, Where have ye laid him ? They
said unto him, Lord, come and see.
35 'Jesus wept.
c Ver, 21. d Gr. he troubled himself e Luke 19, 41.
that in the course of three days, persons who had died, were
raised again to life. See Lightfoot.
Verse 33. He groaned in the spirit, &c] Here the blessed
Jesus shews himself to be truly man; and a man too, who, not-
withstanding his amazing dignity and excellence, did not feel
it beneath him to sympathize with the distressed, and weep
with those who wept. After this example of our Lord shall we
say that it is weakness, folly and sin to weep for the loss of
relatives ? He who says so, and can act in a similar case to
the above, according to his own doctrine, is a reproach to the
name of man. Such apathy never came from God : — it is
generally a bad cyon, implanted in a nature miserably de-
praved, deriving its nourishment from a perverted spirit or a
hardened heart; though in some cases, it is the effect of an
erroneous, ascetic mode of discipline.
It is abolishing one of the finest traits in our Lord's human
character to say, that he wept and mourned here, because of
sin and its consequences. No. Jesus had humanity in its per-
fection; and humanity unadulterated, is generous&nd sympathe-
tic. A particular friend of Jesus was dead : and as his friend,
Ihe affectionate and friendly soul of Christ was troubled ; and
he mingled his sacred tears with those of the afflicted rela-
tives. Behold the man, in his deep heartfelt trouble, and in
his flowing tears ! but when he says, Lazarus, come forth ! be-
hold the God! and the God too of infinite clemency, love and
power. Can such a Jesus refuse to comfort the distressed, or
save the lost? Can he restrain Ms mercies from the penitent
soul, or refuse to hear the yearnings of his own bowels ? Can
such a character be inattentive to the welfare of his creatures ?
Here is God manifer te ■'. in the flesh ! living in human nature,
feeling for the distressed, and suffering for the lost ! Reader !
ask thy soul, ask thy heart, ask the bowels of thy compassions,
if thou hast any, could this Jesus unconditionally reprobate
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Conversation heiween our Lord CHAP
36 Then said the Jews, Behold how
he loved him !
37 And some of them said, Could
not this man, a which opened the eyes of the
blind, have caused that even this man should
not have died ?
38 Jesus, therefore, again groaning in himself,
cometh to the grave. It Was a cave, and a stone
lay upon it.
39 Jesus said, Take ye away the stone. Mar-
tha, the sister of him that was dead, saith unto
XI.
and Martha at the grave
oCh.9. 6.
from eternity, any soul of man ? Thou answerest NO ! God
resets NO ! Universal nature re-echoes NO ! and the tears
and blood of Jesus eternally say, NO !
Verse 35. Jesus wept'] The least verse in the Bible, yet in-
ferior to none. Some of the ruthless ancients, improperly stiled
fatlvrs of the church, thought that weeping was a degradation
of the character of Christ ; and therefore, according to the tes-
timony of Epifhardas, Anchorat. c. 13. razed out of the Gos-
pel of at. Luke, the place (chap. xix. 41.) where Christ is said
to have wept over Jerusalem.
Verse 36. Behold how he loved him !] And when roc see him
pouring out his blood and life upon the cross for mankind, we
may with exultation and joy cry oat, Beheld how he hath lovedvsl
Verse 37. Could not this man, which opened the eyes, ,&c]
Through the maliciousness of their hearts, these Jews consi-
dered the tears of Jesus as a proof of his weakness. We may
suppose them to have spoken thus : "If he loved him so well,
why did he not heal him ? And if he could have healed him,
why did he not do it, seeing he testifies so much sorrow at his
death ? Let none hereafter vaunt the miracle of the blind
man's cure; if he had been capable of doing that, he would
not have permitted his friend to die." Thus will men reason
or rather madden, concerning the works and providence of
God; till by his farther miracles of mercy or judgment, he con-
verts or confounds them.
Verse 38. It was a cave, &c] It is likely that several of the
Jewish burying-places were made in the sides of rocks; some
were probably dug down like a well from the upper surface,
and then hallowed under into niches, and a flat stone laid down
upon the top, would serve for a door. Yet from what the
Evangelist says, there seems to have been something peculiar
in the formation of this tomb. It might have been a natural
grotto, or dug in the side of a rock or hill, and the lower
part of the door level with the ground, or how could Lazarus
have come forth, as he is said to have done, ver. 44. ?
Verse 39. -Take ye away the stone.] He desired to convince
all those who were at the place, and especially those who took
him, Lord, by this time ho stinketh : for \MD4?,f •
he hath been dead four days. Ab.Oiymp.
J CcIT. l.
40 Jesus saith unto her, Said I not
unto thee, that if thou wouldest believe, thou
shouldest *see the glory of God ?
41 Then they took away the stone from the
place where the dead was laid. And Jesus lifted
up Ids eyes, and said, Father, I thank thee that
thou hast heard me.
42 And I know that thou boarest me always:
but c because of the people which stand by I
b Ver. 4, 23. c ch. 12. 30.
away the stone, that Lazarus was not only dead, but that/w-
Irescency had already taken place, that it might not be after-
wards said that Lazarus had only fallen into a lethargy ; but
that the greatness of the miracle might be fully evinced.
He stinkdh] The body is in a state of putrefaction. The
Greek word o£sw signifies simply to smell, whether the scent be
good or bad: but the circumstances of the case sufficiently
shew that the latter is its meaning here. Our translators
might have omitted the uncouth term in the common text :
but they chose literally to follow the Anglo-saxon, nu he
peine?) ; and it would be now useless to attempt any change,
rts the common reading would perpetually recur, and cause all
attempts at mending, to sound even worse than that in the text.
For he hath been dead four days] Tirana.*; ya.% htt», this
is the fourth day, i. e. since hisinterment. Christ himself was
buried on the same day on which he was crucified, see chap,
xix. 42. and it is likely that Lazarus was buried also ©n the
same day on 'which he died. See on ver. 17.
Verse 40. If thou wouldest believe, &c] So it appears that
it \s faith alone that interests the miraculous and saving power
of God in behalf of men. Instead of 3o|a», the gloiy, one MS.
reads Jw«f«v, the miraculous power.
Verse 4 1 . Where the dead tvas laid.] These words are want-
ing in BC*DL. three others, Syriac, Persic, Arabic, Sahidic,
JEthiopic, Armenian, Vulgate, Saxon, and in all the Itala.
Griesbach leaves them out of the text.
Father, I thank thee] As it was a common opinion, that
great miracles might be wrought by the power and in the
name of the Devil, Jesus lifted up his eyes to heaven, and in-
voked the supreme God before these unbelieving Jews, that
they might see that it was by his power, and by his only, that
this miracle was done; that every hindrance to this people's
faith might be completely taken out of the way, and that their
faith might stand not in the wi«domof man, but in the power of
the Most High. On this account our Lord says, he spoke because
of the multitude, that they mjght -ee there was no diabolic in-
j fluencehere; and that God in bis mercy had visited this people.
4l 2
Ghrist raises Lazarus
St. JOHN.
Jrom the dead
^A^il3' sa^ ''» ^a^ tneJ may believe that thou
AccirTp" hast sent me.
43 And when he thus had spoken,
he cried with a loud voice, Lazarus, come forth.
44 And he that was dead came forth, bound
hand and foot with grave-clothes : and ° his face
was bound about with a napkin. Jesus saith
unto them, Loose him, and let him go.
45 Then many of the Jews which came to
a Ch. 20. 7.
-fich. 2. 23. & 10. 42. & 12. 11, 18.
Verse 43. He cried with a loud voice] In chap. v. 25. our
Lord had said, that the time was coming in which the dead
should hear the voice of the Son of God, and live. He now
fulfils that prediction, and cries aloud, that the people may
take notice, and see that even death is subject to the sovereign
command of Christ.
Jesus Christ, says Quesnel, omitted nothing to save this
dead person : he underwent the fatigue of & journey, he wept,
he prayed, he groaned, he cried with a loud voice, and com-
manded the dead to come forth. What ought not a minister
to do in order to raise a soul, and especially a soul, long dead
in trespasses and sins !
Verse 44. Bound hand and foot with grave-clothes'] Swathed
about with rollers— khSuus, from «pg«, I cut. These were long
blips of linen a few inches in breadth, with which the body
and limbs of the dead were swathed, and especially those who
were embalmed, that the aromatics might be kept in contact
with the flesh. But as it is evident that Lazarus had not been
embalmed, it is probable that his limbs were not swathed toge-
ther, as is the constant case with those who are embalmed, but
scparaldy ; so that he could come out of the tomb at the com-
mand of Christ, though he could not va\\k freely, till the roll-
ers were taken away. But some will have it that he was
swathed exactly like a mummy, and that his coming outinthat
state was another miracle. But there is no need of multiply-
ing miracles in this case : there was one wrought which was
a most sovereign proof of the unlimited power and goodness
of God. Several of the primitive Fathers have adduced this
resurrection of Lazarus as the model, type, proof, and pledge of
the general resurrection of the dead.
Loose him, and let him go.] He would have the disciples and
those who were at hand take part in this business, that the full-
•et conviction might rest on every person's mind concerning
the reality of what was wrought. He whom the grace of Christ
converts and restores to life, comes forth at his call, from the
dark dismal grave of sin, in which his soul has long been buri-
ed : he walks, according to the command of Christ, in newness
of life ; and gives, by the holiness of his conduct, the fullest
proof to all his acquaintance that he is alive from the dead.
Mary, * and had seea the things which ^^^J}8-'
Jesus did, believed on him. A5.-(S,7niP-
46 But some of them went their ways
to the Pharisees, and told thern what things Je-
sus had done.
47 ^ 'Then gathered the chief priests and the
Pharisees a council, and said, dWhat do we?
for this man doeth many miracles.
48 If we let him thus alone, all men will be-
, .— . —■ - .—..*—..-■■.- - ■....,... —..—■— ....-.—,- —■ ....——, I.. _-..._ w^-^
c Ps. 2. 2. Matt. 2C. 3. Mark 14. 1. Luke 22.2. d ch. 12. 19. Acts 4. 16,
Verse 45. Many of the Jews — believed on him.] They saw
that the miracle was incontestable; and they were determined
to resist the truth no longer. Their friendly visit to these dis-
tressed sisters, became the means of their conversion. How
true is the saying of the wise man, If is better to go to tlic house
of mourning, than to (lie Iwuse of feasting, Eccl. vii. 2. God
never permits men to do any thing, through a principle of
kindness to others, without making it instrumental of good to
themselves. He tlutt watereth shall be watered also himself,
Prov. xi. 25. Therefore, let no man withhold good, while it
is in the power of his hand to do it. Prov. iii. 27.
Verse 4-6. But some of them went their ways] Astonishing !
some that had seen even this miracle, steeled their hearts
against it ; and not only so, but conspired the destruction of
this moat humane, amiable and glorious Saviour ! Those who
obstinately resist the truth of God, are capable of every thing
that is base, perfidious, and cruel.
Verse 47. Then gathered the chief priests and the Pharisees a
council] The Pharisees, as such, had no power to assemble
councils ; and therefore only those are meant who were scribes
or elders of the people, in conjunction with Annas and his
son-in-law Caiaphas, who were the high-priests here mention-
ed. See chap, xviii. 1 3, 24.
What do we ?] This last miracle was so clear, plain, and
incontestable, that they were driven now to their wit's end.
Their own spies had come and borne testimony of it. They
told them what they had seen, and on their word, as being in
league with themselves against Jesus, they could confidently
rely.
Verse 48. All men will believe on Mm] If we permit him
to work but a few more miracles like these two last, (the cure
of the blind man, and the resurrection of Lazarus) he will be
universally acknowledged for the Messiah ; the people will pro-
claim him king, and the Romans, who can suffer no govern-
irient here but their own, will be so irritated, that they will
send their armies against us, destroy our temple, and utterly
dissolve our civil and ecclesiastical existence. Thus, under
the pretence of the public good, these men of blood hide their
hatred against Christ, and resolve to put him to death. T«
The chief priests and Pharisees CHAP. XI
lieve on him : and the Romans shall
A. M. 4053.
A. D. 39.
An. oiymp. come and take away both our place
L-L and nation.
49 And one of them, named * Caiaphas, being
the high priest that same year, said unto them,
Ye know nothing at all,
a Luke 3. 2, ch. 18, 14. Acts 4. 6.
get the people on their side, they must give the alarm of de-
struction to the nation, if this man be permitted to live : we
shall be all destroyed ! their former weapons will not now avail.
On the subject of keeping the sabbath, they had been already
confounded, and his last miracles were so incontestable, that
they could no longer cry out, He is a deceiver.
Both our place and nation.] Literally this place, to» to?tov :
but that the temple only is understood is clear from Acts vi. 1 3,
14. 2 Mace. i. 14. ii. 18. iii. 18. v. lf>, 17. x. 7. where it is
uniformly called the place, or the holy place, because they con-
sidered it the most glorious and excellent plaee in the world.
When men act in opposition to God's counsel, the very evils
which they expect thereby to avoid, will come upon them.
They said, If we do not put Jesus to death, the Romans will
destroy both our temple and nation. Now it was because they
put him to death, that the Romans burnt and razed their tem-
ple to the ground, and put a final period to their political ex-
istence. See Matt. xxii. 7. and the notes on chap. xxiv.
Verse 49. Caiaphas, being the high priest that same year]
By the- law of Moses, Exod. xl. 15. the office of high priest
was for life, and the son of Aaron's race always succeeded his
father. But at this time the high priesthood was almost
annual: the Romans and Herod put down, and raised up
whom they pleased, and when they pleased, without attending
to any other rule than merely that the person put in this
office should be of the sacerdotal race. According to Jo-
sephus, Ant. xviii. c. 3. the proper name of this person was
Joseph, and Caiaphas was his sirname. He possessed the
high priesthood for eight or nine years, and was deposed by
Vitellius, governor of Judea. See on Luke iii. 2.
Ye knmv nothing] Of the perilous state in which ye stand.
Verse 50. Nor consider] Ye talk more at random than
according to reason, and the exigencies of the case. There is
a various reading here in some MSS. that should be noticed.
Instead of ovh \a\oyifyaQi, which we translate ye do not consider,
and which properly conveys the idea of conferring, or talking
together ; r.vSs Xoytfyo-Qs, neither do ye reason or consider rightly,
is the reading of ABDL. three others ; and some of the pri-
mitive Fathers. Griesbach, by placing it in his inner margin,
shews that he thinks it bids fair to be the true reading. Dr.
White thinks that this reading is equal, and probably preferable
\o that in the text. Lectio cequalis,forsitanprafcrenda receptee.
That one man should die for the people] In saying these
A.M. 403 3.
A. D. 29.
Ad. Olymp
COIL 1.
plot our Lord's destruction.
50 *Nor consider that it is expedient
for us, that one man should die for the
people, and that the whole nation pe-
rish not.
51 And this spake he not of himself: but
he prophesied
beins
high priest that year,
b Ch. IS. 14.
remarkable words, Caiaphas had no other intention thaia
merely to state that it was better to put Jesus to death than
to expose the whole nation to ruin on his account. His
maxim was, it is better to sacrifice one man, than a whole
naiim. In politics nothing could be more just than this :
but there are two words to be spoken to it. First, The reli-
gion of God says, we must not do evil that good may come :
Rom. iii. 8. Secondly, It is not certain that Christ will be
acknowledged as king by all the people ; nor, that he will
make any insurrection against the Romans ,• nor, that the
Romans will, on his account, ruin the temple, the city, and
the nation. This Caiaphas should have considered. A person
should be always sure of his premises before he attempts to
draw any conclusion from them. See Calmet. This saying
was proverbial among the Jews : see several instances of it in
Schoetgen.
Verse 51. This spaJce he not of himself] Wicked, and
worthless as he was, God so guided his tongue, that contrary
to his intention he pronounced a prophecy of the death cf
Jesus Christ.
I have already remarked, that the doctrine of a vicarious
atonement had gained, long before this time, universal credit in
the world. Words similar to these of Caiaphas are by the
prince of all the Roman poets> put in the mouth of Neptune,
when promising Venus that the fleet of JEneas should be pre-
served, and his Avhole crew should be saved, one only excepted',
whose death he speaks of in these remarkable words ;
" TJnum pro multis dabitur caput."
" One life shall fall, that many may be sav'd."
Which victim the poet informs us was Palinurus, the pilot of
2Eneas\ own ship, who was precipitated into the deep by a
divine influence. See Virg. Mn. v. I. 815, &c.
There Avas no necessity for the poet to have introduced this
account. It was no historic fact, nor indeed does it tend to
decorate the poem. It even pains the reader's mind ; for
after suffering so much in the sufferings of the pious hero and
his crew, he is at once relieved by the interposition of a god,
who promises to allay the storm, disperse the clouds, preserve
the fleet, and the lives of the men ; but, — one must perish ! The
reader is again distressed, and the book ominously closed with
the death of the generous Palinurus, who strove to the last to
be faithful to his trust, and to preserve the life of his majsfer
A. M. 4033.
A. D. 29.
An. Olymp.
CCIl. 1.
Christ retires lo Epliraim St. JOHN.
that Jesus should die for that na-
tion ;
52 And ° not for that nation only,
b but that also he should gather together in
one the children of God that were scattered
abroad.
53 Then from that day forth they took coun-
sel together for to put him to death.
54 Jesus c therefore walked no more openly
in the wilderness.
rtlsai. 43.6. 1 John 2 2. 6ch. 10. 16. Eph. 2. 14, 15, 16, 17 '.•
c ch. 4. I, 3. & 7. 1.
and his friend. Why then did the poet introduce this ?
Merely, as it appears to me, to have the opportunity of shewing
in a few words his religious creed, on one of the most im-
portant doctrines in the world ; and which the sacrificial
S3'stem of Jews and Gentiles proves, that all the nations of the
earth credited.
As Caiaphas was high priest, his opinion was of most weight
with the council ; therefore God put these words in his mouth
rather than into the mouth of any other of its members. It
was a maxim among the Jews that no prophet ever knew the
purport of his own prophecy, Moses and Isaiah excepted.
They were in general organs by which God chose to speak.
Verse 51. And not for that nation only, &c] These, and
the preceding words in ver. 51. are John's explication of
what vi as prophetic in the words of Caiaphas : as if John had
said, he is indeed to die for the sins of the Jewish nation, but
not for theirs alone, but for the sins of the whole world : see
his own words afterwards, 1 John ii. 1, 2.
Gather together in one] That he should collect into one
body ; — |orm one church out of the Jewish and Gentile be-
lievers.
Children of God thai mere scattered abroad.] Probably
John only meant the Jews who were dispersed among all
nations since the conquest of Judea by the Romans ; and
these are called the dispersed: chap. vii. 35. and Jam. i. 1.
and it is because he refers to these only, that he terms them
here, the children of God, which was an ancient character of
the Jewish people : See Deut. xxxii. 5. Isai. xliii. 6. xlv. 1 !.
Jer. xxxii. 1 . Taking his words in this sense, then his meaning
is this — That Christ was to die not only for the then inhabit-
ants of Judea, but for all the Jewish race wheresoever scat-
tered ; and that the consequence would be, that they should
be all collected from their various dispersions, and made one
body. This comports with the predictions of St. Paul : Rom.
xi. 1 — 32. This probably is the sense of the passage ; and
though, according to this interpretation, the Apostle may
seem to confine the benefits of Christ's death to the Jewish
people only, yet we find, from the passage already quoted
from his first Epistle, that his views of this subject, were after-
aruong the Jews: but went thence a. m.4oss;
... A D, 29.
unto a country near to the wilderness, An. oiymr.
into a city called d Ephraim, and there = !_-
continued with his disciples.
55 ^f "And the Jews' pass-over was nigh at
hand: and many went out of the country up
to Jerusalem before the pass-over, to purify
themselves.
56 /rThen sought they for Jesus, and spake
dSee 2 Chron. 13. 19. e Matt. 26. 17. Mark 14. 12. Luke 32. 1.
ch. 2. 13 & 5 1. & 6. 4. -/ch. 11. 7.
wards very much extended; and that he saw, that Jesus
Christ was not only a propitiation for their sins (the Jews)
but for the sins of the whole world : see his 1st Epistle, chap.
ii. ver. 2. All the truths of the gospel were not revealed at
once, even to the Apostles themselves :
Verse 53. They took council together] Zvn8ov\w<ra,vTo, they
were of one accord in the business; and had fully made up
their minds on the subject ; and they waited only for a proper
opportunity to put him to death.
Verse 54. Walked no more openly] ILxggwta, he did not go
as before through the cities and villages, teaching, preaching,
and healing the sick.
Near to the wilderness] Some MSS. add, of Samphourein,
or Samphourim, or Sapfurim.
A city called Ephraim] Variously written in the MSS.
Ephraim, Ephrcm, Ephram, and Ephratha. Phis was a little
village, situated in the neighbourhood of Bdliel ; for the scrip-
ture, 2 Chron. xiii. 1 9. and Josephu3, War, b. iv. e. 8. s. 9
join them both together. Many believe that this city or
village was the same with that mentioned, 1 Mace. v. 46.
2 Mace. xii. 27. Joshua gave it to the tribe of Judah : Jos.
xv. 9. and Eusebius and Jerom say it was about twenty
miles north of Jerusalem.
And there continued] Calnut says, following Toynard, that
he staid there two months, from the twenty-fourth of January
till the twenty-fo;;rth of March.
Verse 55. The Jews' pass-over was nigh at hand] It is not
necessary to suppose that this verse has any particular con-
nexion with the preceding. Mostchronologists agree that our
Lord spent at least two months in Ephraim. This was the
last pass-over which our Lord attended ; and it was at this one
that he suffered death for the salvation of a lost world. As
the pass-over was nigh, many of the inhabitants of Ephraim
and its neighbourhood, went up to Jerusalem, some time
(perhaps seven or eight days, for so much time was required
to purify those who had touched the dead) before the feast,
that they might purify themselves ; and not eat the pass-over
otherwise than prescribed in the law. Many of the country
people, in the time of Hezekiah, committed a trespass by not
Jesus sups with Martha, Mary, CHAP. XII,
A.M.40S3. amoiig themselves, as they stood in
Jv» O* ^9»
An. oiymp. the temple, What think ye, "that he
ecu. t J
will not come to the feast?
57 Now both the chief priests and the Pha-
oCh. 7. 11.
attending to this : see 2 Chron.xxx. 18, 19. Those mentioned
in the text wished to avoid this inconvenience.
Verse 65. Then sought they for Jesus] Probably those of
Ephraim, in whose company Christ is supposed to have de-
parted for the feast, but having staid behind, perhaps at
Jericho, or its vicinity, the others had not missed him till
they came to the temple, and then enquired among each
other whether he would not attend the feast. Or, the persons
mentioned in the text might have been the agents of the
hjo-h-priest, &c. and hearing that Christ had been at
E hraim, came and enquired among the people that, came
from that quarter, whether Jesus would not attend the fes-
tival, knowing that he was punctual in his attendance on all
the Jewish solemnities.
Verse 57. Had given a commandment] Had given order;
endkw, positive order, or injunction, and perhaps with a
o-rievous penalty, that no one should keep the place of his
residence a secret. This was their hour, and the power of
darkness ; and now they are fully determined to take away his
A. M. 4033.
A. D. 29.
An. Oljmp.
ecu i.
and Lazarus, at JJelkunff.
risees * had given a commandment,
that, if any man knew where he were,
he should shew it, that they might
take him.
filsai. 1.15. Rora. 3. 15. 2 Tim. 4. 3.
life. The order here spoken of was given in consequence of
the determination of the council, mentioned ver. 48—33.
Christ's sympathy and tenderness, one of the principal
subjects in thischapler, has already been particularly noted on
ver. 33. His eternal power and godhead are sufficiently ma-
nifested in the resurrection of Lazarus. The whole chapter
abounds with great and important truths, delivered in language
the most impressive and edifying. In the whole of our Lord's
conduct in the affair of Lazarus and his sisters, we find ma-
jesty, humanity, friendship, and sublime devotion, blended in
the most intimate manner, and illustrating each other by their
respective splendor and excellence. In every act, in every
word, we see God manifested in the flesh' — Man in all the
amiableness and charities of his nature; God in the plenitude
of his power and goodness. How sublime is the lesson of
instruction conveyed by the words Jews wept! the heart that
feels them not, must be in the gall of bitterness, and bond of
iniquity, and consequently lost to every generous feeling.
CHAPTER XII.
■J esus sups in the house of Lazarus, and Mary anoints his feet, 1 — 3. Judas Iscariot finds fault, and reproves her,
4 6, Jesus vindicates Mary, and reproves Judas, 7, 8. The chief priests consult to put Lazarus to death,
because that through him many believed on Jesus, Q — 1 1. He enters Jerusalem in triumph: the people meet him,
and the Pharisees are troubled, 13 — 10. Greeks enquire after Jesus, 20 — 22. Our Lord's discourse on the
subject, 23 — 26. Speaks of his passion, and is answered by a voice from Heaven, 27, 28. The people are
astonished at the voice, and Jesus explains it to them, and foretells his death, 29 — 33. They question hirn con-
cerning the perpetuity of the Messiah, and he instructs them, 34 — 36. Many believe not ; and in them the saying
of Isaiah is fulfil led, 37— 4\. Some of the chief rulers believe, but are afraid to confess him, 42, 43. He pro-
claims himself the light of the world, and shews the danger of rejecting his words, 44 — 60.
K.M. 4033.
AD. 29.
An. Oljtnp.
CC1I. 1.
T
HEM Jesus, six days before the
pass-over, came to Bethany,
a where Lazarus was which had been
aCh. 11 1,43.
NOTES ON CHAP. XII.
Verse 1. Six days before the pass-over] Reckoning the day
®f the pass-over to be the last of the six. Our Lord came on
dead, whom he raised from the dead.
2 'There they made him a supper;
and Martha served : but Lazarus was
A M. 4033.
A.D. 29.
An. Olymp.
ecu. 1.
iMatt. 20. 6. Mark 14. 3.
our sabbath, the first day of the Jewish week, to Bethany,
where he supped; and on the next day he made his public
entry into Jerusalem: ver. 12. Calmet thinks that this whs
A. M. 40S3
A. D. 29.
An. Olymp
CCII. 1.
Mary anoints our Lord's
one of them that sat at the table with
him.
3 Then took " Mary a pound of oint-
ment of spikenard, very costly, and anointed
the feet of Jesus, and wiped his feet with her
hair: and the house was filled with the odour
of the ointment.
4 Then saith one of his disciples, Judas Isca-
riot, Simon's son, which should betray him,
5 Why was not this ointment sold for three
a Luke 10.38,39. ch. 11.2.
about two months after the resurrection of Lazarus, on the 9 th
of Nisan, (Marca 29) in the thirty-sixth year of our Lord's
age. It has been observed before, that Calmet adds three
years to the common account.
Verse 3. Then took Mary apound of ointment] See the note
on Matt. xxvi. 7. see also Mark xiv. 3. It does not seem the
most likely that this was the same transaction with that men-
tioned above. Some think that this was, notwithstanding that
before is said to have been, at the house of Simon the leper.
The arguments pro and con, are largely stated in the notes at
the end of Matt. xxvi. to which I beg leave to refer the Reader.
Verse 5. Three hundred pence] Or denarii : about Hi, 1 3s.
9d. of our money; reckoning the denarius at 1%d. One of
my MSS. of the Vulgate (a MS. of the 14th century) reads,
cccc denarii.
Verse 6. Not that he cared for the poor] There should be
a particular emphasis laid on the word he, as the Evangelist
studies to shew the most determined detestation to his con-
duct.
And bare what tvas put therein.] Or rather, as some emi-
nent critics contend, And stole what was put in it. This
seems the proper meaning of £^r^»; and in this sense it is
used chap. xx. 1.5. If thou hast stolen him away — u o-u cflao--
Tao-cts airov. In the same sense the word is used by Josephus,
Ant. b. xii. c. v. s. 4. where, speaking of the pillage of the
temple by Antiochus, he says, la. axivn rov ©sou @z,roco-oa, He
carried off, or stole, also the vessels of tlie Lord. See also
Ant. b. viii. c. 2. s. 2. where the harlot says before Solomon,
Concerning her child, Ba^aarairoi. $s tgu/aov ex run yoEarw/ 9rjo; aimjv
pircttytu — She stole away my child out of my bosom, and re-
moved it to herself. And Ibid. b. ix. c. 4. s. 5. speaking of
the ten lepers that went into the Syrian camp, he says, find-
ing the Syrians fled, They entered into the camp, and ate, and
drank ; and having stolen away (s£ar«<r<w) garments, and
much gold, tluy hid them without the camp. .See the objections
to this translation answered by Kypke, and the translation it-
self vindicated. See also Pcarce in loc. Wakefield, Tmip.
Em. ad Suid. p. iii. p. 203. If stealing were not iTitended
St. JOHN.
hundred
poor?
pence,
feet with oil of spikenard.
and given to the
A.M. 4033;
A. D. 29.
An. Olymp.
ecu 1.
6 This he said, not that he cared for
the poor ; but because he was a thief, and * had
the bag, and bare what was put therein.
7 Then said Jesus, Let her alone: against the
day of my burying hath she kept this.
8 For 'the poor always ye have with you ; but-
me ye have not always.
9 % Much people of the Jews therefore knew
b Ch. 13. 29. c Matt. 2fi. 11. Mark 14. 7.
by the Evangelist, the word itself must be considered as su-
perfluous : for when we are told that he had the bag, we
need not be informed that he had what was in it. But the
Apostle says he was a thief; and because he was a thief, and
had the common purse in his power, therefore he stole as
much as he conveniently could, without subjecting himself
to detection. And as he saw that the death of Christ was at
hand, he wished to secure a provision for himself, before he
left the company of the apostles. I see that several copies
of the old Itala version, understood the word in this sense,
and therefore have translated the word by, auferebat, expor-
tabat — took away, carried away. Jerom, who professed to
mend this version, has in this place, (as well as in many
others) marred it, by rendering E/Wa^v by portdbat.
The y*wcroxo[M», which we translate bag, meant originally
the little box or sheath, in which the tongues or reeds used
for pipes were carried ; and thus it is interpreted by Pollux
in his Onomasticon ; and this is agreeable to the etymology of
the word. The Greek word is used in Hebrew letters by the
Talmudists, to signify a purse, scrip, chest, coffer, &c. As
our Lord and his disciples lived on charity, a bag or scrip
was provided to carry those pious donations, by which they
were supported. And Judas was steward and treasurer to
this holy company.
Verse 7. Let her alone ; against the day of my burying Jiath
she kept this.] Several MSS. and Versions read thus: A<pa
o.vty,v, no. e»j trf) ti/xEjav rov inafyiwrpw pov, rn^wn — Let her alone
that she may keep it to the day of my embalming. This is the
reading of BDLQ. four others, Arabic, Coptic, JEthiopic,
Armenian, latter Syriac in the margin, Slavonic, Vidgate, all
the Itala but one ; Nonnus, Ambrosius, Gaudentius, and Au-
gustin. This reading, which has the approbation of Mill,
Bcngcl, Gricsbach, Pearcc, and others, intimates, that only
a part of the ointment was then used, and that the rest
was kept till the time that the women came to embalm
the body of Jesus: Luke xxiv. 1. See the notes on Matt.
xxvi. 12, 13.
Verse 9. Much people of the Jews] John, who was a Gait-
Jesus enters Jerusalem on an ass.
CHAP. XII.
(Certain Greeks desire to see him.
AY^4?,?3, that be was there: and they came not
A.D. 19. J
An.oiymp. for Jesus' sake only, but that they
might see Lazarus also, " whom he
had raised from the dead.
10 'But the chief priests consulted that they
might put Lazarus also to death ;
1 1 c Because that by reason of him, many of
the Jews went away, and believed on Jesus.
12 *f[ d On the next day, much people that
were come to the feast, when they heard that
Jesus was coming to Jerusalem,
13 Took branches of palm trees, and went
forth to meet him, and cried, eHosanna: Bless-
ed is the King of Israel, that cometh in the
name of the Lord.
14 JAnd Jesus, when he had found a young
ass, sat thereon ; as it is written,
15 ' Fear not, daughter of Sion : behold, thy
King cometh, sitting on an ass's colt.
a Ch. 11.43, 44. b Luke 16. SI. cch. 11. 45. ver. 18.- — d Matt.
21.8. Mark 11. 8. Luke 19, 35, 36, &c. e Ps. 118. 25, 25, /Matt.
21. 7.
lean, often gives the title of Jews, to those who were inhabit-
ants of Jerusalem.
Verse 10. Consulted that they might put Lazarus also to
death] As long as he lived, they saw an incontestable proof
of the divine power of Christ: therefore they wished to put
hiin to death, because many of the Jews who came to see him
through curiosity, became converts to Christ through his tes-
timony. How blind were these men, not to perceive that he
who had raised him after he had been dead four days, could
raise him again, though they had slain him a thousand
times !
Verse 1 2. Gn the next day] On what we call Monday.
Verse 13. Took branches] See on Matt. xxi. 1, &c. and
Mark xi. 1 — 6. where this transaction is largely explained.
Verse 16. Then remembered they, &c] After the ascension
of Christ, the disciples saw the meaning of many prophecies
which referred to Christ; and applied them to him, which
they had not fully comprehended before. Indeed it is only
in the light of the New Covenant, that the Old is to be fully
understood.
Verse 17. When he called] It appears that these people
who had seen him raise Lazarus from the dead, were publish-
ing abroad the miracle, which increased the popularity of
Christ, and the envy of the Pharisees.
Verse 19 Ye prevail nothing] Either by your threatenings
or excommunications.
16 These things ''understood not a. M..103.5.
.... «■ "• -'J-
his disciples at the first: 'but 'when An.oiymp.
Jesus was glorified, then remem-
bered they that these things were written of
him, and that theyhaddonethe.se things unto
him.
17 The people therefore that was with him,
when he called Lazarus out of his grave, and
raised him from the dead, bare record.
18 'For this cause the people also met him,
for that they heard that he had done this mi-
racle.
19 The Pharisees therefore said among them-
selves, "Perceive ye how ye prevail nothing?
behold, the world is gone after him.
20 *ft And there "were certain Greeks among
them, ° that came up to worship at the feast :
21 The same came therefore to Philip, p which
was of Bethsaida of Galilee, and desired him,
g Zech. 9. 9. h Luke 18. 34.— — i ch. 7. 39. k cli, 14. 26. / ver.
11. m oh 11. 47, 4S. n Acts 17.4. o 1 Kings 8. 41, 42. Acts 8. 27.
pc\\. 1.44.
The worldis gone after him.] The whole mass of the people
are becoming his disciples. This is a very common form of
expression among the Jews; and simply answers to the French.
tout le monde, and to the English, every body; the bulk of the
people. Many MSS. Versions, and Fathers, add o\o;, the
whole world. As our Lord's converts -were rapidly increas-
ing; the Pharisees thought it necessary to execute without
delay, what they had purposed at their first couucil. See
chap. xi. 35.
Verse 20. Certain Greeks] There are three opinions con-
cerning these. 1. That they were proselytes of the gate or
covenant, who came up to worship the true God at this feast.
2. That they were realJews, who lived in Grecian provinces,
and spoke the Greek language. 3. That they were mere Gen-
tiles, who never knew the true God ; and hearing of the fame
of the temple, or the miracles of our Lord, came to offer sa-
crifices to Jehovah, and to worship him according to the man-
ner of the people of that land. This was not an unfrequent
case : many of the Gentiles, Romans, and others, were in the
habit of sending sacrifices to the temple at Jerusalem. Of
these opinions the Reader may chuse, but the first seems J)est
founded.
Verse 21. The same came therefore to Philip] Some sup-
pose that these Gentiles were of Phoenicia or Syria ; or per-
haps inhabitants of Decapolis, near to the lake of Gennezqreth
and Bethsaida : and therefore they addressed themselves to
4 M
Our Lord's parable concerning
St. JOHN.
the multiplication of grain,
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An. Olymp.
ecu. 1.
saying, Sir, we would see Jesus.
22 Philip cometh and telleth An-
drew: and again Andrew and Philip
tell Jesus.
23 % And Jesus answered them, saying, The
hour is come, that the Son of man should be
glorified.
a Ch. 13. 32. & 17. 1. b 1 Cor. 15. 36.
Philip, who was of the latter city, and probably known to
them. The latter Syriac calls them Aramcans or Syrians.
The Vulgate, and several copies of the Itala, call them Gentiles.
Sir, we would sec Jesus.] We have heard much concerning
him, and we wish to see the person of whom we have heard
such strange things. The final salvation of the soul, often
originates under God, in a principle of simple curiosity.
Many have only wished to see or hear a man, who speaks
much of Jesus, his miracles, and his mercies; and in hear-
ing, have felt the powers of the world to come, and have
become genuine converts to the truths of the gospel.
Verse 22. Andrew and Philip tell Jesus.] How pleasing to
God is this union, when the ministers of his gospel agree and
unite together to bring souls to Christ. But where self-love
prevails, and the honour that comes from God is not sought,
this union never exists. Bigotry often ruins every generous
sentiment among the different denominations of the people of
God.
Verse 23. The hour is come, that the Son of man, &c] The
rime is just at hand, in which the gospel shall be preached to
all nations, the middle wall of partition broken down, and
Jews and Gentiles united in one fold. But this could not be
till after his death and resurrection, as the succeeding verse
teaches. The disciples were the first-fruits of the Jews ; these
Greeks, the first-fruits of the Gentiles.
Verse 24. Except a corn of wheat fall into the ground and
die] Our Lord compares himself to a grain of wheat ; his
death to a grain sown and decomposed in the ground; his resur-
rection to the blade which springs up from the dead grain :
which «rain thus dying, brings forth an abundance of fruit. I
must die to be glorified ; and unless I am glorified, I cannot
establish a glorious church of Jews and Gentiles upon earth.
In comparing himself thus to a grain of wheat, our Lord
shews us,
1. The cause of his death: — the order of God, who had
rated the redemption of the world at this price; as in nature
he ted attached the multiplication of the corn, to the death,
or decomposition of the grain.
2. The end of his death : — the redemption of a lost world ;
the justification, sanctification, and glorification of men: as
the multiplication of the corn, is the end for which the grain
»w».--is sown and dies-
24 Verily, verily, I say unto you,
6 Except a corn of wheat fall into the
ground and die, it abideth alone : but
if it die, it bringeth forth much fruit.
25 c He that loveth his life shall lose it
A. M.4035B
A. D.29,
An. Olymp..
ecu. i.
and
he that hateth his life in this world, shall keep
it unto life eternal.
c Matt. 10. 39. & 16. 25. Mark 8. 35. Luke 9. 24. & 17. 33.
3. The mystery of his death, which we must credit, with-
out being able fully to comprehend ; as we believe the dead
grain multiplies itself, and we are nourished by that multi-
plication, without being able to comprehend how it is done.
The greatest philosopher that ever existed could not tell how
one grain became thirty, sixty, a hundred, or a thousand —
how it vegetated in the earth — how earth, air and water, its
component parts, could assume such a form and consistence,
emit such odours or produce such tastes. Nor can the wisest
man on earth tell how the bodies of animals are nourished by
this produce of the ground; how wheat, for instance, is assi-
milated to the very nature of the bodies that receive it; and
how it becomesj^es/i and blood, nerves, sinews, bones, Sic. All
we can say is, the thing is so: and it has pleased God that it
should be so, and not otherwise. So there are many things in
the person, death, and sacrifice of Christ, which we can nei-
ther explain nor comprehend. All we should say here is, It
is by this means that the world was redeemed — through this
sacrifice men are saved : it has pleased God that it should be
so, and not otherwise. Some say " our Lord spoke this accord-
ing to the philosophy of those days, which was by no means
correct." But I would ask, has ever a more correct philosophy
on this point appeared? Is it not a physical truth, that the whole
body of the grain dies, is converted into fine earth which forms
the first nourishment of the embryo plant, and prepares it to
receive a grosser support from the surrounding soil ; and that
nothing lives but the germ, which was included in this body,
and which must die also, if it did not receive from the death
or putrefaction of the body of the grain, nourishmen t, so as to
enable it to unfold itself ? Though the body of our Lord died,
there was still the germ, the quickening power of the Divinity,
which reanimated that body, and stamped the atonement with
infinite merit. Thus the merit was multiplied, and through
the death of that one person, the man Christ Jesus united to
the eternal WORD, salvation was procured for the whole
world. Never was a simile more appropriate, nor an illustra*
tion more happy or successful.
Verse 25. He that loveth his life] See on Matt. x. 39. Luke
xiv. 26. I am about to give up my life for the salvation of
men; but I shall speedily receive it back with everlasting ho-
nour, by my resurrection from the dead. In this I should
be imitated by my disciples, who should, when called to it
The honour oj those ivho serve CHAP. XIL
26 if any man serve me, let him fol-
ow me ; and ° where 1 am, there shall
A. M. 4053.
A.D.29.
An. Olymp.
ccir.i.
also my servant be : if any man serve
me, him will my Father honour.
27 *]\ow is my soul troubled ; and what shall
I say ? Father, save me from this hour : but
for this cause came I unto this hour.
;Ch. 14. 3. & 17. 24. 1 Thess.4. 17. b Matt. 26. 38, 30. Luke 12. 50.
lay down their lives for the truth ; and if they do, they shall
receive them again with everlasting honour.
Verse 26. If any man serve me] Christ is a master in a
twofold sense : 1. To instruct men. 2. To employ and appoint
them their work. He who wishes to serve Christ must become
1 . his disciple or scholar, that he may be taught ; 2. his ser-
vant, that he may be employed by and obey his master. To
such a person a twofold promise is given : 1. He shall be with
Christ, in eternal fellowship with him, and 2. He shall be ho-
noured by the Lord : he shall have an abundant rccompence in
glory ; but how great, eye hath not seen, ear heard, nor hath
it entered into the heart of man to conceive.
How similar to this is the saying of Creeshna (an incarnation
of the supreme God, according to the Hindoo theology) to
his disciple Arjoon ! " If one whose ways were ever so evil,
serve me alone, he soon becometh of a virtuous spirit, is as
respectable as the just man, and obtaineth eternal happiness.
— Consider this world as a finite and joyless place, and serve
me. Be of my mind, my servant, my adorer, and bow down
before me. Unite thy soul unto me, make me thy asylum, and
thou shali go unto me.'''' And again : " I am extremely dear
to the wise man, and he is dear to me — I esteem the wise man
even as myself, hecause his devout spirit dependeth upon me
alone as his ultimate resource." Bhagvat Geeta, pp. 7 1 & 82.
The Rabbins have an extravagant saying, viz. " God is
more concerned for the honour of the just man, than for his
own."
Verse 27. Now is my soul troubled] Our blessed Lord took
upon him our weaknesses, that he might sanctify them to us.
As a man he was troubled, at the prospect oia violent death.
Nature abhors death : God has implanted that abhorrence in
nature, that it might become a principle of self-preservation :
and it is to this that we owe all that prudence and caution by
which we avoid danger. When we see Jesus working mi-
racles which demonstrate his omnipotence ; we should be led
to conclude that he was not man were it not for such passages
as these. The Reader must ever remember that it was essen-
tially necessary that he should be man ; for without being such
he could not have died for the sin of the world.
And wliat shall I say ? Father, save me from this hour] Km
7i una ; warEf auo-ov /k.s ex tms woa? tavrni : which may be para-
phrased thus : And why should I say, Father, save me from this
Christ. The voice from heaven
28 Father, glorify thy name. "Then *£%■*%*
came there a voice from heaven, sou- An.oivmp
, . i,i-i t ecu. i.
mg, I have both glorified it, and will
glorify it again.
29 The people therefore that stood by, and
heard it, said that it thundered : others said, An
angel spake to him.
Ch. 13. 21.
-c Luke 22. 53. ch. 18. 37.-
- J Matt. 3. 17.
hour ? when for this cause I am come to this hour. The com-
mon version makes our blessed Lord contradict himself here,
by not attending to the proper punctuation of the passage,
and by translating the particle t* what, instead of why or ho?v.
The sense of our Lord's words is this : " When a man feels a
fear of a sudden or violent death, it is natural to him to cry
out, Father, save me from this death ! for he hopes that the
glory of God and his welfare may be accomplished some other
way, less dreadful to his nature : but why should I say so, see-
ing for this very purpose, that I might die this violent death
for the sins of mankind, I am come into the world, and have
almost arrived at the hour of my crucifixion.'
Verse 28. Father, glorify thy name] By the name of God
is to be understood himself in all his attributes ; his wisdom,
truth, mercjs justice, holiness, &c. which were all more abund-
antly glorified by Christ's death and resurrection (i. e. shewn
forth in their own excellence (than they had ever been before.
Christ teaches here a lesson of submission to the divine will.
Do with me what thou wilt, so that glory may redound to thy
name. Some MSS. read, Father, glorify my name : others, glo-
rify thy Son.
Then came there a voice from heaven, &c] The following
is a literal translation of Calmet's note on this passage, which
he has taken from Chrysostom, Theodoret, Theophylact, and
others : " I have accomplished my eternal designs on thee.
I have sent thee into the world to make an atonement for the
sin of the world, and to satisfy my offended justice. I will
finish my work. Thou shalt shed thy blood upon the cross.
My glory is interested in the consummation of thy sacrifice.
But in procuring my own glory, I shall procure thine. Thy
life and thy death glorify me : I have glorified thee by the mi-
racles which have accompanied thy mission; and I will con
tinue to glorify thee at thy death, by unexampled prodigie?.
and thy resurrection shall be the completion of thy glory and
of thy elevation."
Christ was glorified, 1st. By the prodigies which happened
at his death. 2. In his resurrection. 3. In his ascension, and
sitting at the right hand of God. 4. In the descent of the
Holy Ghost on the apostles, and 5. In the astonishing success
with which the gospel was accompanied, and by which (he
kingdom of Christ has been established in the world. 2 Col-
li. 14.
4 m 2
Christ shews the meaniiw
St. JOHN.
of the voice from heaven.
Vr,\4™3- SO Jesus answered and said, a This
A. D. 29. m
An; ' oiymp. voice came not because of me, but for
your sakes.
31 Now is the judgment of this world: now
«Ch. 11.42. b Matt. 12.29. Luke 10. 18. ch. 14. .30. & 16. 11. Acts 26. IS.
Verse 29. The people — said that it thundered: others — an
angel spake to him.] Bishop Pearcc says, probably there was
thunder as well as a voice, as in Exod. xix. 16, 17. and some
persons who were at a small distance, might hear the thunder
without hearing the voice : while others heard the voice too
and these last said " an angel hath spoken to him.
Wetstcin supposes that the voice was in the language then in
use among the Jews; which the Greeks, not understanding, took
for thunder : the others, the Jews, who did understand it, said
it was the voice of an angel. In Rev. vi. 1. the voice of one
of the living creatures is compared to thunder ; and in chap.
x. 3. the voice of an angel is compared to seven thunders. The
voice mentioned was probably very loud, which some heard dis-
tinctly, others indistinctly : hence the variety of opinion.
Verse 30. This voice came not because of me, but for your
sates.] Probably meaning those Greeks, who had been brought
to him by Philip and Andrew. The Jews had frequent op-
portunities of seeing his miracles, and of being convinced that
he was the Messiah ; but these Greeks who were to be a first
fruits of the Gentiles, had never any such opportunity. For
their sakes, therefore, to confirm them in the faith, this mi-
raculous voice appears to have come from heaven.
Verse 31. Now is the judgment of this world] The judg-
ment spoken of in this place, is applied by some to the punish-
ment which was about to fall on the Jewish people for reject-
ing Christ. And the ruler or prince, 6 a^m, of this world,
is understood to be Satan who had blinded the eyes of the Jews
and hardened their hearts, that they might not believe on the
son of God : but his kingdom, not only among the Jews but
in all the world, was about to be destroyed by the abolition of
idolatry and the vocation of the Gentiles.
The epithet tiltyn ID sar ha-tilam, prince of this world, is
repeatedly applied to the Devil, or to Samviacl, who is termed
the angel of death. The Jews fabled, that into the hands of
this chief, God had delivered all the nations of the earth, ex-
cept the Israelites. See Lighffoot. The words are understood
by others, as addressed to these believing Greeks, and to have
the following meaning which is extremely different from the
other. " hi a short time, (four or five days afterwards,) ye
shall see what sort of a judgment this world passes. I, who
am its ruler and prince, shall be cast out, shall be condemned
by my own creatures, as an impious and wicked person. But
do not be discouraged : though I be lifted up on the cross, and
<3ie like a malefactor, nevertheless I will draw all men unto my-
self. The gospel of Christ crucified, shall be the grand agent
shall i the prince of this world be cast A- M;4^3-
1 A.D.29.
out.
32 And I, cif I be lifted up from the
earth, will draw d all men unto me.
An. Olymp.
ecu. i.
2 Cor^.4. Eph. 2.2. &6.12. c ch. 3. 14. &8. 2S.— tf Rom.5.18.Hebr. 2. 9.
in the hand of the Most High, of the conversion and salvation
of a ruined world." But see on chap. xiv. 30. andxvi. 1 1.
Verse 32. I — will draw all men unto me.] After I shall have
died and risen again, by the preaching of my word and the
influence of my Spirit, I shall attract and illuminate both
Jews and Gentiles. It was one of the peculiar character*
istics of the Messiah, that unto him should the gathering of
the people be, Gen. xlix. 10. And probably our Lord refers
to the prophecy, Isai. xi. 10. which peculiarly belonged to the
Ge?itiles. " There shall be a root of Jesse which shall stand
for an ensign of the people, to it shall the Gentiles seek, and
his rest shall be glorious." There is an allusion here to the en-
signs or colours of commanders of regiments, elevated on high
places, on long poles, that the people might see where the
pavillion of their general was, and so flock to his standard.
Instead of Kavrag, the Codex Besm, another, several Ver-
sions, and many of the Fathers read ■jra.vra, all men or all
things : so the Anglo-saxon, Ic teoealie }>ing Co me j-ylpon,
T will draw cdl things to myself. But hwvt* may be here the
accusative singular, and signify all men.
The ancients fabled that Jupiter had a chain of gold, which
he could at any time let down from heaven, and by it draw
the earth and all its inhabitants to himself. See a fine passage
to this effect in Hotner, Iliad, viii. ver. 18 — 27.
Eio' ays, 7rtj;fHiraa,9,£ Ssoi, hs. eisete ffavrsf,
JTaPTEJ <? tJ-cnrTio-Si S=0l, 1?V.tX<M TE SeoMOM. X.. 7. X.
" Now prove me : let ye down the golden chain
From heaven, and pull at its inferior links
Both goddesses and gods : but me your king,
Supreme in wisdom, ye shall never draw
To earth from heaven, strive with me as ye may.
But I, if vmling to exert my power,
The earth itself, itself the sea, and you
Will lift with ease together, and will wind
The chain around the spiry summit sharp
Of the Olympian, that all things upheav'd
Shall hang in the mid heaven. So much am I
Alone, superior both to gods and men — Cowpeji.
By this chain the poets pointed out theunion between heaven
and earth ; or in other words, the government of the universe
bv the extensive chain of causes and effects. It was termed
golden, to point out not only the beneficence of the Divine Pro-
vidence; but also that infinite philanthropy of God, by which
he influences, and by which he attracts all mankintlto himself.
The Jews cavil. Christ exhort.
A. M. 4033.
A.D.29.
An. Olvmp.
ecu". 1.
33 "This he said, signifying "what
death he should die.
34 The people answered him, b We
have heard out of the law, that Christ abideth
for ever: and how sayest thou, The Son of man
must be lifted up? who is this Son of man?
CHAP. XII. them to walk in the light.
35 Then Jesus said unto them, Yet
eCh,
18. 32. b Ps. 89. 36, 37. & 110. 4. Isai. 9. 7. & 53. 8. Ezek. 37. 25,
Dan. 2. 44. & 7. 14, 27. Mic. 4. 7.
It was possibly in allusion to this that our Lord spoke the above
words. Should it be objected that it is inconsistent with the
gravity of the subject, and the dignity of our Lord, to allude
to the fable of a heathen poet, I answer: 1. The moral is ex-
cellent, and, applied to this purpose, expresses beautifully our
Lord's gracious design in dying for the world, viz. That men
might be united to himself, and drawn up into heaven. 2. It
is no more inconsistent with the gravity of the subject and his
dignity for our blessed Lord to allude to Homer, than it was
for St. Paul to quote Aratus and Cleanthcs, Acts xvii. 28. and
'Epimenides, Tit. i. 1 2. for he spoke by the same spirit.
As sometimes justice was represented under the emblem ol
a golden chain, and in some cases such a chain was construct-
ed, one end attached to the emperor's apartment, and the
ether hanging within reach ; that if any person were op-
pressed he might come and lay hold on the chain, and by
shaking it give the king notiee that he was oppressed ; and
thus claimed protection from the fountain of justice and
oower. In the Jehangecr Nameh, a curious account of this
kind is given, which is as follows. The first order which
Jehangecr issued on his accesssion to the throne (which was
A. H. 1-014. answering to A. D. 160.5.) was for the construe
tion of the golden chain of Justice. It was made of pure
gold, and measured thirty yards in length, consisting of
sixty links, and weighing in the whole, four Hindostany
mounds (about four hundred pounds averdupois). One end
of the chain was suspended from the royal bastion of the
fortress of Agra, and the other fastened in the ground near
the side of the river. The intention of this was, that if the
officers of the courts of law were partial in their decisions,
or dilatory in the administration of justice, me injured par-
ties might come themselves to this chain, and making a noise
by shaking the links of it, give notice that they were waiting
to represent their grievances to his majesty. Hist, of Kin-
dostau, p. 96. Calcutta, 1788. Such a communication, prayer
and faith establish between the most just and most merciful
God, and the wretched and oppressed children of men. " And
I, if I be lifted up from the earth, will draw all men unto
me." O thou that hearcst prayer, unto thee shall all flesh
come ! Psal. Ixv. 2.
Verse 34. We have heard out of the law] That is, out of
the sacred writings. The words here are quoted from Psal.
ex. 4. but the Jews called every part of the sacred writings
while ye have the light, lest
a little while cis the light with you.
d Wall
darkness come upon you
eth in darkness knowcth not
eth.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
for
ehe that walk-
whither he go-
c Ch. 1. 9. & 8. 12. & 9. 5. ver. 46. d3er. 13. 16.
11.10. lJohn2.il.
Eph. 5. 8. cell.
by the name, The Law, in opposition to the words or say-
ings of the Scribes. See on chap. x. 34.
That Christ abideth for ever] There was no part of the
law nor of the scripture that said, the Messiah should not die s
but there are several passages that say as expressly as they
can, that Christ must die, and die for the sin of the world
too. See especially Isai. liii. 1 , &c. Dan, ix. 24,27. Eut as there
were several passages that spoke of the perpetuity of his reign,
as Isai. ix. 7. Ezek. xxxvii. 25. Dan. vii. 14. they probably
confounded the one with the other, and thus drew the conclu-
sion. The Messiah cannot die ; for the scripture hath said, his
throne, kingdom, and reign shall be eternal. The prophets,
as well as the evangelists and apostles, speak sometimes of
the divine, sometimes of the human nature of Christ: when
they speak of the former, they shew forth its glory, excel-
lence, omnipotence, omniscience, and eternity ; when they
speak of the latter, they shew forth its humiliations, afflic-
tions, sufferings, and death. And those who do not make
the proper distinction between the two natures of Christ,
the human and the divine, will ever make blunders as well
as the Jews. It is only on the ground of two natures in
Christ, that the scriptures which speak of him, either in the
Old or New Testament, can be possibly understood. No
position in the gospel is plainer ihan this, God was manifest
in the flesh.
Verse 55. Yet a little while is the light with you] In an-
swer to their objection, our Lord compares himself to a light,
which was about to disappear for a short time, and after-
wards to shine forth with more abundant lustre; bat not to
their comfort, if they continued to reject its present beam-
ings. He exhorts them to follow this light while it was among
them. The Christ shall abide for ever, it is true ; but he
will not always be visible. When he shall depart from you,
ye shall be left in the thickest darkness; in impenitence and
hardness of heart. Then shall ye wish to see one of the
days of the Son of man, and shall not see it, Luke xvii. 22.
Then shall ye seek me, but shall not find me, John vii. 34.
For the kingdom of God shall be taken from you, and given
to the Gentiles, Matt. xxi. 43. If ye believe not in me now,
ye shall then wish ye had done it, when wishing shall be for
ever fruitless.
Instead of p;©' ujktwv, with you ; tv u^tv, among you, is the
reading of BDL. seventeen, others : Coptic, Gothic, Slavmiic
The Jews would not believe, and
St. JOHN.
$0 fulfil a prophecy oj Isaiah,
A. M. 4033.
A. D. 29.
An Oljmp.
ecu. I.
36 While ye have light, believe in
the light, that ye may be a the chil-
dren of light. These things spake Je-
aus, and departed, and 'did hide himself from
them.
37 *f But though he had done so many mira-
cles before them, yet they believed not on him :
aTLnkel6, 8. Eph 5. 8. I Thess. 5. 5. 1 John 2. 9, 10, 11.
Vulgate, Bala, Cyril, Nonnius, and Victorinus. Griesbach has
received it into the text. The meaning of both is nearly the
same.
Lest darkness come upon you] Ye have a good part of your
lourney yet to go : ye cannot travel safely but in the day-
jjo-ht that light is almost gone — run that the darkness over-
take you not, or in it ye shall stumble, fall, and perish !
Reader, is thy journey near an end ? There may be but
a very little time remaining to thee — Oh run, fly to Christ,
lest the darkness of death overtake thee, before thy soul have
found redemption in his blood !
Verse 36. Children of light] Let the light, the truth of
Christ so dwell in and work by you, that ye may be. all
light in the Lord. That as truly as a child is the produce
of his own parent, and partakes of his nature; so ye may
be children of the light, having nothing in you but truth and
righteousness.
Did hide himself from them.] Either by rendering himself
invisible, or by suddenly mingling with the crowd, so that
they could not perceive him. See chap. viii. 59. Probably
it means no more than that he withdrew from them, and
went to Bethany as was his custom, a little before his cruci-
fixion; and concealed himself there during the night, and
taught publicly every day in the temple. It was in the night-
season that they endeavoured to seize upon him, in the ab-
sence of the multitude.
Verse 37. Yet they believed not on him] Though the mi-
racles were wrought for this very purpose, that they might
believe in Christ, and escape the coming wrath, and every
evidence given that Jesus was the Messiah, yet they did not
believe ; but they were blinded by their passions, and ob-
stinately hardened their hearts against the truth.
Verse 38. That the saying of Esaias] Or, This the word
of Isaiah ivas fulfilled. So I think »» (commonly rendered
that,) should be translated. For it certainly does not mean
the end the Pharisees had in view by not believing ; nor the
end which the Prophet had in view in predicting the incre-
dulity of the Jews ; but simply, such a thing was spoken by
the Prophet, concerning the Jews of his own time, and it
had its literal fulfilment in those of our Lord's time.
Our report] The testimony of the prophets, concerning
38 That the saying of Esaias the pro- a^jvl-ioss.
phet might be fulfilled, which he spake, An. oiyrap.
" Lord, who hath believed our report?
and to whom hath the arm of the Lord been
revealed?
39 Therefore they could not believe, because
that Esaias said again,
b Ch. 8. 59. & 11. 54. c Isai. 53. 1. Rom. 10. 16.
the person, office, sufferings, death, and sacrifice of the Messiah.
See Isai. liii. 1 , &c.
The arm of the Lord] The power, strength, and miracles
of Christ.
Verse 39. Therefore they could not believe] Why? Because
they did not believe the report of the prophets concerning
Christ ; therefore they credited not the miracles which he
wrought as a proof that he was the person foretold by the
prophets, and promised to their Fathers. Having thus re-
sisted the report of the prophets, and the evidence of Christ's
own miracles ; God gave them up to the darkness and hard-
ness of their own hearts, so that they continued to reject
every overture of divine mercy; and God refused to heal
their national wound, but on the contrary, commissioned the
Romans against them ; so that their political existence was
totally destroyed.
The propheey of Isaiah was neither the cause nor the mo-
tive of their unbelief: it was a simple prediction, which im-
posed no uecessity on them to resist the offers of mercy.
They might have believed, notwithstanding the prediction,
for such kinds of prophecies always iHclude a tacit condition ;
they may believe, if they properly use the light and power
which God has given them. Such prophecies also are of a
general application' — they will always suit somebody, for in
every age persons will be found who resist the grace and
spirit of God like these disobedient Jews. However it ap-
pears, that this prediction belonged especially to these re-
jectors and crucifiers of Christ : and if the prophecy was
infallible in its execution, with respect to them, it was not
because of the prediction that they continued in unbelief, but
because of their own voluntary obstinacy ; and God fore-
seeing this, foretold it by the Prophet. Should I say, that
they could not believe, means, they would not believe, I should
perhaps offend a generation of his children ; and yet I am
pretty certain, the words should be so understood : However,
that I may put myself under cover from all suspicion of per-
verting the meaning of a text which seems to some, to be spoken
in favour of that awful doctrine of unconditional reprobation ;
the very father of it shall interpret the text for me. Thus
then saith St. Augustin : Quare autem non poterant, si a
me queeratur, Gito respondeo ; Quia nolebant : malam quippe
Their punishment. Christ CHAP
a.m. 4033. 40 « jje bath blinded their eyes, and
A D. 29.
An.oiymp. hardened their heart; that they should
XII
continues to tench them,
ecu. 1.
not see with their eyes, nor understand
with their heart, and be converted, and I should
heal them.
41 * These things said Esaias, when he saw his
glory, and spake of him.
42 ^[ Nevertheless among the chief rulers
also many believed on him; but e because
of the Pharisees they did not confess him,
lest they should be put out of the syna-
gogue :
a Isai. 6. 9, 10. Matt. 13. 14. b Isai. 6. 1.-
</ch. 5. 44.
-c ch. 7. 13. & 9. 22.
corum voiAJNTATEM prozvidit Deus, & per prophetam pratiun-
ciavit. " If I be asked why they could not believe '! I im-
mediately answer, Because they would not. And God
having foreseen their bad will, foretold it by the prophet."
Aug. Tract. 53. in Joan.
Verse 40. And I should heal them.] This verse is taken
from Isai. vi. 9. and perhaps refers more to the judgments
that should fall upon them as a nation, which God was de-
termined should not be averted ; than it does to their eternal
state. To suppose that the text meant that God was un-
willing that they should turn unto him, lest he should be
obliged to save them ; is an insupportable blasphemy.
Verse 41. When he saw his glory] Isai. vi. 1, &c. I saw
Jehovah, said the Prophet, silling upon a throne, high and
lifted up, and his train filled the temple. Above it stood the
seraphim — and one cried unto another, and said, Holy, holy,
holy, is Jehovah, God of hosts ; the whole earth shall be full
of his glory I It appears evident from this passage, that the
glory which the Prophet saw, was the glory of Jehovah :
John therefore, saying here, that it was the glory of Jesus,
shews that he considered Jesus to be Jehovah. See Bishop
Pearce. Two MSS. and a few Versions have ©eov, and iov
©ecu avrov, the glory of God, or of his God.
Verse 42. Among the ciwf rulers — many believed on hint]
We only know the naznes of two of them, Nicodemus, and
Joseph of Arimathea.
But — they did not confess him] Or it : they were as yet
weak in the faith, and could not bear the reproach of the
cross of Christ. Besides, the principal rulers had determined
to excommunicate every person who acknowledged Christ
for the Messiah; see chap. ix. 22.
Verse 43. They loved the praise of men] Aoifav, the glory,
or honour that cometh from men.
How common are these four obstacles of faith, says Ques-
nel. 3 . Too great a regard to men. 2. Riches and tempo-
43 ''For they loved the praise of men Vd?|3'
more than the praise of God. An, ojymp.
44 *[f Jesus cried and said, eHe that
believeth on me, believeth not on me, but on
him that sent me.
45 And he f that seeth me, seeth him that sent
me.
46 8 1 am come a light into the world, that
whosoever believeth on me should not abide in
darkness.
47 And if any man hear my words, and be-
lieve not, A I judge him not: for 'I came not
e Mark 9. 37. 1 Pet. 1. 21. /"ch. 14. 9 ^ver 35. 36. ch. 3. 19. &
8. 12. & 9.5, 39. Ach. 5.45. & 8 15, 26. i ch. 3. 17.
ral advantages. 3. The fear of disgrace. 4. The love of the
praise of men. Abundance of persons persuade themselves
that they love God more than the world, till some trying
occasion fully convinces them of their mistake. It is a very
great misfortune for a person not to know himself but by
his falls; but it is the greatest of all, not to rise again after
he has fallen. This is generally occasioned by the love of the
praise of men, because in their account it is more shameful
to rise again, than it was to fall at first.
Verse 44. Jesus cried and said] This is our Lord's con-
cluding discourse to this wicked people : probably this and
the following verses should be understood as a part of the dis
course, which was left off at the 36th verse.
Jesus cried — he spoke these words aloud, and shewed his
earnest desire for their salvation.
Believeth not on me (only,) but on him that seiil me.] Here
he asserts again, his indivisible unity with the Father: — he
who believes on the Son, believes on the Father: he who hath
seen the Son, hath seen the Father : he who honours the Son,
honours the Father. Though it was for asserting this, (hi*
oneness with God,) that they were going to crucify him; yet
he retracts nothing of what he had spoken, but strongly re-
asserts it, in the very jaws of death !
Verse 46. I am come a light into the world] Probably re«
ferring to what his forerunner had said, chap. i. 5. Before
the coming of this Saviour, this Sun of righteousness, into
the world, all was darkness: at his rising the darkness is dis
persed; but it only profits those whose eyes are open to re-
ceive the rays of this Sun of righteousness. See on chap. i. 5,
iii. 19. viii. 12. and ix. 5.
Verse 47. And believe not] Km ^n fciAa^n, And keep them
not, is the reading of ABL. seven others, Syriac, Wheelock's
Persian, two of the Arabic, Coptic, Sahidic, Mthiopic, Arme-
nian, latter Syriac, Vulgate, six of the Mala, and seme of the
Fathers.
The commission oj t he Messiah, St. JOHIS. is to proclaim eternal life to man
^^•'j'g'3' to judge the world, but to save the j| the Father which sent me, he gave A^42;f
world.
An. Olytnj)
ecu. 1.,
48 "lie that rejecteth nie, and re-
ceiveth not my words, hath one that judgeth
him: 6 the word that I have spoken, the same
shall judge him in the last day.
49 For CI have not spoken of myself; but
aT.ukc 10.16.
-b Deut. 18. 19. Mark 10. 10.
A man must hear the words of Christ, in order to believe
them; and he must believe, in order to keep them : and he
must keep them, in order to his salvation.
Ijudgi him not] I need not do it : the werd of Moses and
the Prophets, judges and condemns him. See the notes on
chap. iii. 17. and v. 45.
Verse 48. The word that I have spoken — shall judge him]
Ye shall be judged according to my doctrine : — the maxims
which ye have heard from my mouth, shail be those on which
ye shall he tried in the great day : and ye shall be condemned
or acquitted, according as ye have beiieved or obeyed them ;
or according as ye have despised and violated them. See
this proved, Matt. xxv. 35, &c.
Verse 49. For I have not spoken of myself ~\ I have not
spoken for my secular interest : — 1 have not aimed at making
any gain of you : — I have not set up myself, as your teachers
in general do ; to be supported by my disciples ; and to
be credited on my own testimony. I have taught you, not
the things of men, but the deep everlasting truths of God.
As Ms envoy, I came to you ; and his truth only, I proclaim.
Gave me a commandment] Or, commission. So I under-
stand the original word evto^m. Christ, as the Messiah, re-
ceived his commission from Cod : what he should command,
every thing that related to the formation and establishment of
the Christian institution : and ivhat he should speak, all his
private conversations with his disciples or others, he, as man,
commanded and spoke through the constant inspiration of the
Holy Spirit.
Verse 50. I know that his commandment is life everlasting.']
These words of our Lord are similar to that saying in St.
John's first epistle, chap. v. 11, 12. This is the record, that
God hath given unto us eternal life, and this life is in his Son.
He that hath the Son, hath life. God's commandment or com-
mission is, Freach salvation to a lost world, and give thyself
me a commandment, d what I should An. oiym^,
1 1 Til, I CCI1 l-
say, and what 1 should speak.
50 And I know that his commandment is life
everlasting : whatsoever I speak therefore, even
as the Father said unto me, so I speak.
c Ch. S. 38. & 14. 10.-
-^Ueut. 18. 18.
a ransom for all : and whosoever believeth on thee shall not
perish, hut have everlasting life. Every word of Christ, pro-
perly credited, and carefully applied, leads to peace and hap-
piness here, and to glory hereafter. What an amiable view of
the gospel of the grace of God does this give us! It is a system
of eternal life, divinely calculated to answer every impor-
tant purpose to dying, miserable man. This sacred truth Jesus
witnessed with his last breath. He began his public ministry,
proclaiming the kingdom of God; and he now finishes it, by
asserting, that the whole commission is eternallife : and having
attested this, he went out of the temple, and retired to Bethany.
The public work of our Lord was now done ; and the rem-
nant of his time previously to his crucifixion, he spent in teach-
ing his disciples — instructing them in the siature of his king-
dom, his intercession, and the mission of the Ho!jr Spirit ; and
in that heavenly life which all true believers live with the
Father, through faith in the Son, by the operation of the Holy
Ghost. Many persons are liberal in their condemnatioa of the
Jews, because they did not believe on the Son of God: and doubt-
less their unbelief has merited and received the most signal
punishment. But those who condemn them, do not reflect that
they are probably committing the same sort of transgression in
circumstances which heighten the iniquity of their sin. Will
it avail any man that he has believed that Christ has come in
flesh to destroy the works of the devil, who does not come unto
him that he may have life, but continues to live under the
power and guilt of sin ? Paradoxical as it may seem, it is
nevertheless possible, for a man to credit the four evangelists,
and yet live and die an infidel, as far as his own salvation is
concerned. Reader, it is possible to hold the truth in un-
righteousness : — Pray to God that this may not be thy con-
demnation. For a farther improvement of the principal sub-
jects of this chapter, see the notes on verses 24, 32 and 39.
CHAPTER XIII.
Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, 1 — 17. He tells
them, that one of themselves would betray him, IS— SO. The disciples doubting of whom he spoke, Peter desires
John to ask /?i/«, 21— 25- Jesus 'shews that it is Judas Iscariot, 26. Satan enters into Judas, and he rises up
and leaven the company, 27—30. Christ shews his approaching death, and commands his disciples to love one
another, 31—35. Peter professing strong attachment to Christ, is informed of his denial, 36 — 38.
At Ms last supper, Christ
I^TOW "before
A. M. 4033.
A. D. 29.
An Olymp.
CCII. 1.
CHAP
the feast of the
pass-over, when Jesus knew that
6 his hour was come, that he should
depart out of this world unto the Father, hav-
ing loved his own which were in the world, he
loved them unto the end.
2 And supper being ended, 'the devil having
now putinto the heart of Judas Iscariot, Simon's
son to betray him ;
a Matt. 28. 2. Luke 22. 1.
-bch. 12. 23. & 17. 1. 11.-
ver. 2".
-c Luke 22, 3.
NOTES ON CHAP. XIII.
Verse 1. Now before the feast of the pass-over, when Jesus
knew, &c] Or, as some translate, Now Jesus having known
before the feast of the pass-over, that his hour was come, &c
The supper mentioned in ver. 2. is supposed to have been
that on the Thursday evening, when the feast of the pass-
over began: and though in our common translation, this
passage seems to place the supper before that feast ; yet ac-
cording to the amended translation, what is here said, is con-
sistent with what we read in the other Evangelists. See Matt.
xxvi. 2. John xii. 1.
Having loved his own] His disciples.
Which were in the world] Who were to continue longer in
its troubles and difficulties.
He loved them unto the end.] Continued his fervent affec-
tion towards them, to his latest breath ; and gave them that
convincing proof of it, which is mentioned ver. 5. That
the disciples alone, are meant here, every man must see.
Verse 2. And supper being ended] Rather, ^ewvou yivcv^imv,
while supper was preparing. To support this new translation
of the words, it may be remarked, that from ver. 26'. and 30.
it appears that the supper was not then ended : nay it is pro-
bable that it was not then begun; because the washing of feet
(ver. 5.) was usually practised by the Jews before they en-
tered upon their meals, as may be gathered from Luke vii. 44.
and from the reason of the custom. I think, that John wrote
not ytvcpziiGv, but yivo/xsvou, as in BL. Cant, and Origm, which
latter reading is approved by several eminent critics, and
should be translated as above. By the supper I suppose to be
meant, not only the eating of it, but the preparing and dress-
ing of it, and doing all things necessary, previously to the
eating of it. The devil had, before this time of the supper,
put it into Judas's heart to betray his Master. See Matt.
xxvi. 14, &c. Mark xiv. 10, 11. and Luke xxii. 3, &c. See
also Bishoi) Pearce, from whose judicious commentary, the
preceding uotes are principally taken.
Calmet observes, that John, designing only to supply what
was omitted by the other Evangelists, passes over all the trans-
actions of the Tuesday, Wednesday, and Thursday, before
XIII. washes his disciples' feel.
3 Jesus knowing "that the Father Vn4°?3,
had given all things into his hands, An-?^'""e-
and 'that he was come from God,
and went to God ;
4 -^He riseth from supper, and laid aside his
garments; and took a towel, and girded him-
self.
. 5 After that, he poureth water into a bason,
and began to wash the disciples' feet, and to
rf Matt. 11. 27. & 28. 18. ch. 3. 35. & 17. 2. Acts 2. 36. 1 Cor. 15. 27.
Hebr. 2. 8. e ch. 8. 42. & 16. 28. / Luke 22. 27. Phil. 2. 7, 8.
the passion, and at once goes from Monday evening to Thurs-
day evening. It is remarkable that St. John says nothing
about the institution of the Holy Sacrament, which Matt,
xxvi. 26, &c. Mark xiv. 22, &c. and Luke xxii. 1 9, &c. de-
scribe so particularly. No olher reason can be assigned for
this, than, that he found it completely done by the others ;
and that he only designed to supply their defects.
The devil having now put it into the heart] Judas formed his
plot six days before this, on occasion of what happened at the
house of Simon the leper : see Matt. xxvi. 1 4. Calmet.
Verse 3. Knowing that the Father had given, See] Our
Lord seeing himself almost at the end of his race, and being
about to leave his apostles, thought it necessary to leave them
a lesson of humility exemplified by himself, to deliver them
from the bad influence of those false ideas which they formed
concerning the nature of his kingdom. On all occasions pre-
viously to this, the disciples had shewn too much attachment
to worldly honours and dignities: if this ambition had not
been removed, the consequences of it would have been dread-
ful in the establishment of the religion of Christ ; as after
his death, it would have divided and infallibly dispersed them.
It was necessary therefore to restrain this dangerous passion;
and to confirm by a remarkable example what he had so
often told them, that true greatness consisted in the depth of
humility; and that those who were the willing servants of all,
should be the highest in the account of God.
Verse 4. He risclhfrom supper] Not from eating, as Bishop
Pearce has well observed; but from his place at table; pro-
bably the dishes were not as yet laid down, though the guests
were seated. According to the custom of the Jews and othei
Asiatics this washing must have taken place before the sup
per. See on ver. 2.
Laid aside his garments] That is, his gown or upper coat,
with the girdle wherewith it was girded close to his tunic or
under coat; and instead of this girdie, he tied a towel about
him, 1. that he might appear in the character of a servant ;
and 2. that he might have it in readiness to dry their feet after
he had washed them.
Verse a. Poureth water into a bason, &c] This was the
4 N
The conversation between St. JOHN.
wipe them with the towel wherewith
A. M. 4033.
A. D.29.
AJV°!J'mP- he was girded.
— 6 Then cometh he to Simon Peter:
and ° Peter said unto him, Lord, *dost thou
wash my feet?
7 Jesus answered and said unto him, What I
do thou knowest not now ; cbut thou shalt know
hereafter.
8 Peter saith unto him, Thou shalt never wash
a Cr./ie. b See Matt. 3. 14.
-c ver. 12.
office of the meanest slaves. When David sent to Abigail,
to inform her that he had chosen her for wife, she arose and
said: Behold, let thy handmaid be a servant, to wash the
feet of the servants «f my Lord: 1 Sam. xxv. 41. Some
of the ancienfs have supposed, that our Lord began with
washing the feet of Judas, to inspire him with sentiments of
compunction and remorse, to melt him down with kindness,
and to shew all his disciples how they should act towards
their enemies. Dr. Lightfoot supposes he washed the feet of
Peter, James, and John only ; but this is not likely : the
verb a?x£<r3aj, in the Sacred Writings, signifies not only to
commence, but to finish an act, Acts i. 1. and in the Septua-
oint, Gen. ii. 3. There is every reason to believe, that he
washed the feet of all the twelve. See on v. 9.
Verse 6. Lord, dost thou wash my feet ?] Every word
here is exceedingly emphatic. Peter had often seen the great
humility of his Lord, but never saw his condescension so par-
ticularly marked as in this instance.
Verse 7. What I do thou knowest not now, &c.J As if our
Lord had said ; Permit me to do it now, and I will shortly
explain to you the nature of this action, and my motives for
doing it.
Thou shalt know hereafter.] M=«e raws, after this business
is finished. Aiii so we find he explained the whole to them,
as soon as he had finished the washing: see ver. 12 — 17. I
cannot think that this refers to any particular instruction re-
ceived on this head, after the day of Pentecost, as some have
conjectured.
Verse 8. If I wash thee not, thou hast no part with me.]
Thou canst not be my disciple unless I wash thee. It is cer-
tain, Christ did not mean to exclude him from the apostolic
office, if he should persist, through the deepest reverence for
his Master, to refuse to let him wash his feet: this act of his
wa3 emblematical of something spiritual ; of something that
concerned ihe salvation of Peter ; and without which washing,
he could neither be an apostle, nor be finally saved ; there-
'bre our Lord said, If I wash thee not, thou hast no part with
me. There is a mystical washing by the blood of Christ,
i John i. 7. and by his Spirit, I Cor. vj. ! I. Tit. ill- S>} 6.
A. M. 4035.
A. D.29.
An. Olymp.
ecu. i.
our JLord and his disciples,
my feet. Jesus answered him, dIf I
wash thee not, thou hast no part with
me. _
9 Simon Peter saith unto him, Lord, not my
feet only, but also my hands and my head.
10 Jesus saith to him, He that is washed,
needeth not save to wash his feet, but is
clean every whit; and e ye are clean, but not
all:
d Ch. 3. 5. 1 Cor. 6. 1 1. Eph. 5. 26. Tit. 3. 5. Heb. 10. 22. e ch. 15. 3,
It was the common custom of our Lord, to pass from sen-
sible and temporal things, to those which were spiritual and
eternal ; and to take occasion from every thing that presented
itself, to instruct his disciples, and to raise their souls to God.
If the discourse was of bread, water, leaven, father, mother,
riches, &c. he immediately changed the literal sense, and un-
der the figure of these things, spoke of matters altogether
spiritual and divine. I have met with many good persons,
who have attempted to imitate our blessed Lord in this, but
I never knew one to succeed in it. The reason is, it requires
not only very deep piety, but sound sense, together with an
accurate knowledge of the nature and properties of the sub-
jects, which in this way, the person wishes to illustrate ; and
very few can be found, who have such deep philosophical
knowledge, as such cases require. * The large folio which a
good-intentioned man printed on the metaphors, is, alas ! a
standing proof, how little mere piety can do in matters of
this kind, where the sciences, and especially practical philo-
sophy, are totally wanting. Jesus Christ was a consummate
philosopher : every subject appears grand and noble in his
hands. See an ample proof in the preceding chapter, ver. 24,
Verse 9. Lord, not my feet only, &c] It appears that Peter
entered into our Lord's meaning, and saw that this was em-
blematical of a spiritual cleansing: therefore he wishes to be
completely washed.
Verse 10. He that is washed] That is, he who has been in
the bath, as probably all the apostles had lately been, in order
to prepare themselves the better for the paschal solemnity :
for on that occasion, it was the custom of the Jews to bathe
twice.
Needeth not save to wash hh feet] To cleanse them from
any dirt or dust that might have adhered to them, in conse-
quence of walking from the bath to the place of supper. The
washing therefore of the feet of such persons, was all that
was necessary, previously to their sitting down to table.
If these last words of our Lord had any spiritual reference,
it is not easy to say what it was. A common opinion is the
following : He who is washed — who is justified through the
blood of the Lamb ; needeth only to wash his feet — to regulate
A. M. 4033.
A. i>. 29.
Ad. Olymp.
eon. i.
On tvdshing their feet. Me leaches
1 1 For * he knew who should betray
him; therefore said he, Ye are not all
clean.
12 So after he had washed their feet, and had
taken his garments, and was set down again, he
said unto them, Know ye what I have done to
you ?
13 b Ye call me Master and Lord : and ye say
Well ; for so I am.
14 e If I then, your Lord and Master, have
washed your feet ; dye also ought to wash one
another's feet.
15 For ' I have given you an example, that.
a Gh. 6. 64. b Matt. 23. 8, 10. Luke 6. 46. 1 Cor. 8. 6. & 12. 3. Phil.
:. 11. c Luke 22.27. dliom. 12. 10. Gal. 6. 1,2. 1 Pet, 5.5. — —
Matt. 11. 29. Phil. 2. 5. 1 Pet. 2. 21. Uohn 2. 6.
all- his affections and desires ; and to get by faith, his Con-
science cleansed from any fresh guilty which he may have
contracted since his justification.
Ye are clean, but not all.] Eleven of you are upright and
sincere : the twelfth is a traiton So it appears lie had washed
the feet of all the twelve j but as no external ablutions can
purify a hypocrite or a traitor, therefore Judas still remained
iinclean.
Verse 1 2. Know ye what I have done] Our Lord had told
Peter, in the presence of the rest, ver. 7. that he should after-
wards know what was the intent and meaning of this washing :
and now he begins to fulfil his promise 5 therefore I think it
more likely that he gives a command here, than asks a question.,
as he knew himself that they did not comprehend his design.
On this account ymi&xert, might be translated, in the impera-
tive mood, consider what I have done.
Verse 13. Ye call me Master and Lord] O hSuo-xaXo; km 0
%v£io<;, similar to '31, Rabbi, and "ID, Mar, titles very common
among the Jewish doctors, as may be seen in Schoetgen. This
double title was not given except to the most accredited teach-
ers, mQl t3n, Rabbi vemore, my master, my lord !
Verse 1 4. Ye also ought to wash one another'1 s feet.] That
is, ye should be ready, after my example, to condescend to all
the weakness of your brethren ; to be willing to do the mean-
est offices for them, and to prefer the least of them in honour
to yourselves.
Verse 1 6. The servant is not greater than his lord] Christ
has ennobled the acts of humility by practising them himself.
The true glory of a Christian consists in being, in his measure,
as humble as his lord.
Neither is he that is sent] Qv$s AiroroXoq, nor an apostle.
As 1 think these words were intended for the suppression of
fttl worldly ambition and lordly conduct in the apostles and
CHAP. XIII
them the necessity of humility
ye should do as I have done to a \r 4<p.
■* A I) 29.
VOU. An. Olymp,
ecu. 1
16 s Verily, verily, I say unto you, —
The servant is not greater than his lord ;
neither he that is sent, greater than lie that
sent him.
17 s If ye know these things, happy are ye
if ye do them.
18 ^|" I speak not of you all: I know whom I
have chosen: but that the scripture may be
fulfilled, h He that eateth bread with me hath
lifted up his heel against me.
19 'Now ':I tell you before it come, that
/Matt. 10.24. Mark 9. 35. Luke 6. 40. eh. 15. 20.—
h Ps. 41. 9. Matt. 26. 23. ver. 21. i ch. 14. 29. & 16.
henceforth.
•g Jam. 1. 25.
i. k Or, Frovi
their successors in the ministry; therefore I think the original
word AworoXoj, should be translated apostle, rather than he
that is sent, because the former rendering ascertain?, and
determines the meaning better.
Verse 17. If ye know these things, happy, &C.j True hap-
piness consists in the knowledge of God, and in obedience to
him. A man is not happy because he knows much; but
because he receives much of the divine nature, and is, in all
his conduct, conformed to the divine will. " They who have
read many books (says Menu) are more exalted than such aK
have seldom studied; they who retain what they have read,
than forgetful readers; they who fully understand, than such
as only remember j and they who perform their known duly.
than such as barely know it. Sacred knowledge and devotedness
to God, are the means by which a man can arrive at beati-
tude." See Institutes of Menu, c. xii. Inst. 103, 101. For a
heathen, this saying is very remarkable*
Verse 18. I speak not of you all] This is a continuation of
that discourse which was left off at the tenth verse. The pre-
ceding verses may be read in a parenthesis.
I know whom I have chosen] I am not deceived in my
choice : I perfectly foresaw every thing that has happened, or
can happen* I have chosen Judas, not as a wicked man, nor
that he should become such, but I plainly foresaw that he
would abuse my bounty 5 give way to iniquity ; deliver me
into the hands of my enemies, and bring ruin upon himself.
That the scripture may be fulfilled] Or$ thus the saipture is
fulfilled. Christ applies to Judas what David had said of his
rebellious son Absalom ; Psal. xli. 9. who was one of the
most express emblems of this traitor: see on chap. xii. 38, 39.
He that eateth bread with me] That is, he who was in habits
of the utmost intimacy with me.
Hath lifted up his heel] An allusion to a restive ill-natured
4 N 2
Christ points out Judas
iA.!Vi)4293' wnen ^ is come to pass, ye u»ay be-
A" "b"1!'- lieve that I am he.
20 ° v erily, verily, I say unto you,
He that receiveth whomsoever I send, reeeiveth
me; and he that receiveth me, receiveth him
that sent me.
21 6When Jesns had thus said, c he was
troubled in spirit, and testified, and said, Ve-
rily, verily, I say unto you, that d one of you
shall betray me.
22 Then the disciples looked one on another,
doubting of whom he spake.
23 Now* there was leaning on Jesus' bosom
one of his disciples, whom Jesus loved.
a Matt. 10. 40. & 25. 40. Luke 10. 16. b Matt. 26. 21. Mark 14. 18.
Luke 22. 21. c ch. 13. 27. d Acts 1. 17. 1 John 2. 19.
St. JOHN. Jscariot as the traitor.
24 Simon Peter therefore beckoned a.m.403s,
l-iii A. IJ. 89.
to him, that he should ask who it An.oiymp.
should be, of whom he spake.
horse, who sometimes kicks even the person who feeds and
takes care of hirn.
Verse 19. That — ye may believe] These frequent predic-
tions of his death, so circumstantial in themselves, had the
most direct tendency to confirm the disciples not only in the
belief of his being the Messiah ; but also in that of his om-
niscience.
Verse 20. He that receiveth whomsoever I send) See similar
words, Matt. x. 40, &c. Our Lord spoke this to comfort his
disciples : he shewed them that although they should be
rejected by many, they would be received by several; and that
whoever received them, should reap the utmost benefit by it.
Verse 2 i . Was troubled in spirit] See the note on chap.xi. 33.
And testified] Spoke with great earnestness.
Shall betray inc.] Hc.^ua-n ps, will deliver mc up. Judas
had already betrayed our blessed Lord, and he was now on the
point of delivering him up into the hands of the chief priests.
By all these warnings, did not our Lord intend that Judas
should be benefited ? That he should repent of his iniquity,
and turn, and find mercy ?
Verse 22. Looked one on another, doubting, of whom he
spake] See the notes on Matt. xxvi. 20 — 25. Every one
but Judas, conscious of his own innocence, looked about upon
all the rest, wondering who in that company could be such a
traitor ! Even Judas himself is not suspected. Is not this a
proof that his general conduct had been such as to subject him
to no suspicion ?
Verse 23. Now there was leaning on Jesus'' bosom] The
Jews of those days, at their suppers, reclined, supported by
their left arm, on couches placed round the table, as the
Greeks and Romans did. On each couch there were two or
three persons ; and the head of one of them came near to the
fcosom of him who reclined above Mm on the same eouch.
25 He then lying on Jesus' breast, saith unto
him, Lord, who is it ?
26 Jesus answered, He it is, to whom I shall
give a/sop, when i have dipped it. And when
he had dipped the sop, he gave it to Judas Is-
cariot, the son of Simon.
27 s And after the sop Satan entered into him.
Then said Jesus unto him, That thou doest, do
quickly.
28 Now no man at the table knew for what
intent he spake this unto him.
e Ch. 19. 26. & 20. 2. & 21. 7, 20, 24. -/Or, morsel-
ch. 6. 70.
-?-Luke 22. 3.
The person here mentioned was John, the writer of this his-
tory, who being more tenderly loved by Christ than the rest,
had always that place at table which was nearest his Lord.
Verse 25. He then lying on Jesus' breast] Etoot., laying
his head against the breast of Christ, in a loving, respectful
manner. As the expressions in the. text are different here
from those in the preceding verse, it shews that John altered
his position at table;, in order to ask the question which Peter
suggested ; which he probably did by whispering to our Lord ;
for, from ver. 23. we may learn, that the other disciples had
not heard what John said; and it is likely that the following
words — It is he to whom I shall give the morsel when I have
dipped it ; were whispered back by Christ to John.
Verse 26. And when he had dipped the sop] Dr. Lightfoot
observes that it was no unusual thing to dip a sop and give it
to any person ; and it is probable that the rest of the disciples
considered it as given to Judas that he might hurry to do' some
work on which he wished to employ him ; and not wait to
finish his supper in a regular manner. They did not hear the
question that John asked, nor our Lord's answer : but they
no doubt heard the words, That thou doest, do quickly— and
might understand them as above.
Verse 27. Satan entered into him,] He had entered into him
before, and now he enters again, to strengthen him in his
purpose of delivering up his master. But the morsel was not
the cause of this entering in ; the giving of it only marks the
time in which the Devil confirmed Judas in his traitorous pur-
pose. Some have thought that this morsel was the sacrament
of the Lord's supper : but this is an utter mistake.
That thou doest, do quickly.] As if he had said, " Thou
art past all counsel ; thou hast filled up the measure of thy
iniquity, and hast wholly abandoned thyself to Satan : I will
not force thee to turn from thy purpose, and without this
Judas leaves I he disciples. Christ CHAP
A:M,;™3' 29 For some of them thought, be-
A. D. 29. " °
An.oiymp. cause " Judas had tlie hag, that Jesus
CC1I 1
— — had said unto him, Buy those things
that we have need of against the feast ; or, that
he should give something to the poor.
30 He then, having received the sop, went
immediately out : and it was night.
31 f[ Therefore when he was gone out, Jesus
said, b Now is the Son of man glorified, and
*God is glorified in him.
32 rfIf God be glorified in him, God shall
a Ch 12. 6. b ch. 12. 23. c ch- 14. 13. 1 Pet. 4. 11.—
4, 5, 6. e ch. 12. 23. fob. 7. 34. & 8. 21.
-(/ch. 17. 1,
thou mlt not. Thy designs are all known to me ; what thou
art determined to do, and I to permit, do directly ; delay not,
I am ready."
Verse 29. Buy those things that we have need of against the
feast] Cahnefs observation here has weight in it. " The
disciples, who thought our Lord had said this to Judas, knew
well that on the day of the pass-over there was neither buying
nor selling in Jerusalem. This, therefore, did not happen on
the paschal evening ; for the feast, according to the common
opinion, must have begun the preceding evening, and Jesus
have eaten the pass-over with his disciples the night before
his death : — but it appears to me, by the whole text of St.
John, that the pass-over did not begin till the time in which
our Lord expired upon the cross. It was then that they were
sacrificing the paschal lambs in the temple. It is therefore
probable, that the apostles believed that Judas went to pur-
chase a lamb, and the other necessary things for the evening,
and for the day of the pass-over." On this subject, the
Reader is requested to consult the observations at the end
of Matt. xxvi. where the subject is considered at large.
Give something to the poor.'] It is well known that our Lord
and his discifdes lived on public charity : and yet they gave
alms out of what they had thus received. From this we learn,
that even those who live on charity themselves, are expected
to divide a little with those who are in deeper distress and
*vant.
Verse 30. He — went immediately out: and it was night.] He set
off to Jerusalem from Bethany, which was but about two miles
distant ; and under the conduct of the prince of darkness, and
in the time of darkness, he did this work of darkness.
Verse 31. Now is the sen of mail glorified] Nw th^aa-%,
hath been glorified. Now it fully appears that 1 am the person
appointed to redeem a lost world by my blood. I have already
hetn glorified by this appointment, and am about to be farther
glorified by my death, resurrection, and ascension.
Verse 32. And shall straightway glorify him.] Or, glorify
Xlli, gives thetn a new commandment.
also glorify him in himself, and e shall "W^'
straightway glorify him. An.oiymi>.
33 Little children, yet a little while
lam with you. Ye shall seek me: 'and as I
said unto the Jews, Whither I go, ye cannol
come; so now I say to you.
34 s A new commandment I give unto you.
that ye love one another; as I have loved you.
that ye also love one another.
35 ABy this shall all men know that ye are my'
disciples, if ye have love one to another.
5" Lev. 19. 18. ch. 15.12,17 Kph. 5. 2. 1 Thess. 4. 9. James 2. 8.
1 Pet. 1. 22. I John 2. 7, 8. & 3. 11, 23. & 4. 21. A 1 John 2. 5. & 4. 20
him, euSuj, immediately: as he did, not only in the miracles
wrought at his death, but also in that remarkable case men
tioned, chap, xviii. 6. when the whole crowd that came to
seize him, were driven back with a word of his mouth; and fell
to the ground.
Verse 33. Little children] Or rather, beloved children.
Texwk, a word frequently used by this Apostle in his Epistles.
It is an expression which implies great tenderness and affec-
tion ; and such as a fond mother uses to her most beloved
babes. Now that Judas was gone out, he could use this
epithet without any restriction of meaning.
Yet a little while] The end of my life is at hand ; Judas
is gone to consummate his treason : 1 have but a few hours to
be with you; and you shall be by and bye scattered.
Ye shall seek me] For a few days ye shall feel great distress
because of my absence.
Whither I go, ye cannot yet come] Your time is not up. The
Jews shall die in their sins, martyrs to their infidelity ; but ye
shall die in the truth, martyrs for your Lord.
Verse 34. A new commandment I give unto you] In what
sense are we to understand that this was a nevj commandment .'
Thou shalt love thy neighbour as thyself, was a positive precept:
of the law : Lev. xix. 1 8. and it is the very same that Christ
repeats here; how then was it new? Our Lord answers this
question, Even as I have loved you. Now Christ more than
fulfilled the Mosaic precept; he not only loved his neighbour
as himself, but he loved him more than himself, for he laid
down his life for men. In this, he calls upon the disciples to
imitate him ; to be ready on all occasions to lay down their
lives for each other. This was, strictly, a new commandment :
no system of morality ever prescribed any thing so pure and
disinterested as this. Our blessed Lord has outdone all the
moral systems in the universe in two words : 1. Love youi-
eueraies: 2. Lay down your lives for each other.
Verse 35. By this shall all men know, &c] From this time
forward, this mutual and disinterested love shall become fhv
Chrisl foretells
$t* JOHN.
Peters denial
a.m. 4035. 36 «r Simon Peter said mi to him,
An. oiymp. Lord* whither 2X>est thou ? Jesus an-
CC.II. 1.
— 1- swered him, Whither I go, thou canst
not follow me now ; but ° thou shalt follow me
afterwards.
37 Peter said unto him, Lord, why cannot I
a Ch. 21. 18. 2 Pet. 1. 14.
essential and distinctive mark of all my disciples. When they
love one another, with pure hearts, fervently — even unto
death ; then shall it fully appear that they are disciples of that
person who laid down his life for his sheep ; and who became,
by dying, a ransom for all.
The disciples of different teachers were known by their
habits, or some particular creed or rite, or point of austerity,
which they had adopted ; but the disciples of Christ were
known by this love which they bore to each other. The
primitive Christians were particularly known by this among
the Gentiles : Tsrhdliatu, in his Apology, gives us their very
words: Vide, inquiunt, id se diligunt; et procU.ertd.ro, mori
parati stmt. " See, said they, how they love one another ;
and are ready to Say down their lives for each other;
Verse 36. Thou canst not follow me now] Thou hast not
faith strong enough to die for me; nor is thy work yet done;
but hereafter thou shalt suffer for my sake, and die in defence
of my truth : see chap. xxi. 1 8.
Verse 37. Why cannot J. follow thee now ?] Peter probably
thought that our Lord intended to go some long journey, which
would necessarily subject him to many inconveniences and fa-
tigue: and he felt quite disposed to follow him in this supposed
journey, at all hazards. He saw no reason, because he did not
see our Lord's meaning, why he could not follow him now.
I will lay down my life for thy sake.} Poor Peter, thou wast
sincere, but thou didst not know thy own strength. Thou
wert at this time willing to die, but when the time came
thou wert not able. Christ must first die for Peter, before
Peter can die for him. Let no man think he can do any
thing good, without the immediate assistance of God. Peter's
denial should be an eternal warning to all self-confident persons:
though there be sincerity and good will at the bottom ; yet in
the trial, these cannot perform that Office which belongs to the
power of God. We should will, and then look to God for
•power to execute : without him we can do nothing;
Verse 38. The cock shall not crow, &c] See on Matt. xxvi.
3$. Dr. Lightfoothas very properly remarked, that we must
not understand these words, as if the cock should not crow
at all, before Peter had thrice denied his Master: but we must
understand them thus : " the cock shall not have finished his
crowing before thou wilt thrice deny me. When the time
Was near, the very night in which this was to happen, Christ
said, This very night the cock shall not crow Ms second time,
follow thee now? I will6 lay down my A;M,;4^3s
* * A.J). 29.
life for thy sake. An. oiymp.
ecu. 1.
38 Jesus answered hiin, Wilt thou lay -1_L
down thy life for my sake? Verily, verily, I say
unto thee, The cock shall not crow* till thou
hast denied me thrice.
b Matt. 26. 33, 34, 35. Mark VI. £9, 30, 31. Luke 22. 33, 34.
&e. But here, two days before that time, he says, ihe cock
shall not crow ; that is, shall not have done his Crowing. The
Jews, and some other nations, divided the cock-crowing into
the first, the second, and the third timesi"
1. On Peter's denial of our Lord, much has been written :
by one class he has been incautiously excused, and by another,
rashly censured. Peter was self-confident, but he was cer-
tainly sincere, and had he trusted more in God, and less in
himself, he would not have miscarried. He did not look to
his Maker for strength, and therefore he fell. He was sur-
prised, and found unarmed. It is a well known fact, that
circumstances have occurred, in which persons of the most
bold, intrepid, and adventurous minds, have proved mere cow-
ards, and acted to their own disgrace and ruin. Facts of this
kind occur in the naval and military history of this and every
other country. No man is master of himself at all times ;
therefore prudence and caution should ever be united to
courage. Peter had courage, but he had not caution : he
felt a powerful and determined will, but the trial was above
his own strength, and he did not look to God for power from
on high. He was warned by this miscarriage, but he dearly
bought his experience. Let him that readeth understand.
2. A fact which occurs in the English Martyrology will
serve to illustrate the history of Peter's denial and fall. In
the reign of Queen Mary, when the papists of this kingdom
burned all the protestants they could convict of denying the
doctrine of transubstantiation ; a poor man who had received
the truth in theory, but had not as yet felt its power, was
convicted and sentenced by their bloody tribunal to be burned
alive. While they were drawing him to the place of execu-
tion, he was very pensive and melancholy, and when he came
within sight of the stake, &C; he was overpowered with fear
and terror j and exclaimed, Oh ! I can't burn ! I can't burn !
Some of the attending priests supposing that he wished to
recant, spoke to him to that effect. The poor man still believed
the truth ; felt no disposition to deny it ; but did not feel such
an evidence of his Maker's approbation in his own soul, as
could enable him to burn for it ! He continued in great agony,
feeling all the bitterness of death, and calling on God to re-
veal himself through the Son of his love. While thus engaged,
God broke in upon his soul, and he was filled with peace and
1 joy in believing. He then clapped his hands, and exclaimed
He comforts his disciples
CHAP. XIV
with ike promise of glory.
with a powerful voice, I can burn! I can burn ! He was bound
to the stake, and burned gloriously, triumphing in God through
whom he had received the atonement. This was a case in
point. The man was convinced of the truth, and was willing
to burn for the truth : bat had not as yet power, because he
had not yet received an evidence of his acceptance with God.
He pleaded for this with strong crying and tears, and God an-
swered him to the joy of his soul ; and then he was as able
as he was willing to go to prison and to death. Without the
power and consolation of the Spirit of God, who could be a
martyr, even for divine truth ? We see now plainly, how the
case lies; no man is expected to do a supernatural work by his
own strength : if left to that, in a case of this kind, his failure
must be inevitable. But in all spiritual matters, assistance is
to be sought from God; he that seeks shall find, and he that
finds divine strength shall be equal to the task he is called to
fulfil. Peter was incautious and off his guard: the trial came —
he looked not for power from on high, and he fell : — not merely
because he was weak ; — not because God withheld the neces-
sary assistance, but because he did not depend on and seek it.
In no part of this business, can Peter be excused — he is every
where blamahle ; and yet, through the whole, an object of pity.
CHAPTER XIV.
Christ comforts his disciples on the event of his removal from them, by the consideration of his going to prepare a
place for them in heaven, 1 — 4. Thomas questions him concerning the way to the Father and is auszeered, 5 — 7-
Philip proposes a difficulty, and Christ shezos that he and the Father are one; that, he is Mediator belzoeen God
and man; and that whatsoever is asked in his name, shall be obtained, 8 — 14. He promises them the Holy Spirit
as the Comforter and Spirit of truth, a5 — 18. Shews them that he is shortly to leave them, and that those who
love him, should beloved of the Father, 19 — 21. Jude asks a question, hozo Christ is to manifest himself to the
disciples, and not to the Jews'? 22. Christ answers, and shews that the manifestation is to be made to those who
love God, and to them the Holy Spirit is to be an infallible teacher, 23 — 26. He bequeaths his peace to them, and
fortifies them against discouragements, «7 — 29. Foretells his approaching death, SO, 3 1.
if it were not so, I would have told you.
A. M. 4033.
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An. Olyrap.
CCI1. 1.
LET °not your heart be troubled :
ye believe in God, believe also
in me.
2 In my Father's house are many mansions :
aVer. 27. eh. 16. 3, 22.
NOTES ON CHAP. XIV.
Verse 1. Leinoiyour heart be trpid>!ed] After having an-
swered St. Peter's question, he addresses himself again to his
disciples, and tells them not to be afflicted at his leaving them;
nor to lose courage because of what he said concerning Peter's
denying. him : — that if they reposed their confidence in God,
lie would protect them ; and that howsoever they might see
him treated, they should believe in him more firmly, as his
sufferings, death, and resurrection should be to them the most
positive proof of his being the Messiah, the Saviour of the
world.
Ye believe in God, believe also in inc.] It is best to read both
the verbs in the imperative mood: — Place your confidence in
God, and in me as the Mediator between God and man, ver.
12 — 14. and expect the utmost support from God; but ex-
pect it all through me. The disciples began to lose all hope
of a secular kingdom, and were discouraged in consequence :
Christ promises them a spiritual and heavenly inheritance,
and thus lifts up their drooping hearts.
Verse 2. In my Father's house, Sic.) The kingdom ol' glory.
Many mansions] Though I have said before, that whither I
bl go to prepare a place for you.
3 And if I go and prepare a place for
you, c I will come again, and receive you unto
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A. I). 29.
An. Olymtt.
ecu I.
b Ch. 13 33, 86. c ver. 18. 28. Acts 1. 11.
am going, ye cannot come now, yet do not think that we shall
be for ever separated. I am going to that state of glory where
there is not only a place of supreme eminence for myself, but
also places for all my disciples; — various degrees of glory, suited
to the various capacities and attainments of my followers.
Our Lord alludes here to the temple, which was called the
house of God, in the precincts of which there were a great
number of chambers, 1 Kings vi. 5. Ezra viii. 29. Jer. xxxv.
2, 4. xxxvi. 10.
If— not — I would have told you.] If your places were not
prepared in the kingdom of God, I would not have permitted
you to indulge a vain hope concerning future blessedness.
Verse 3. And if I go] And when I shall have gone and
prepared a place for you — opened the kingdom of an eternal
glory for your reception, and for the reception of all that shall
die in the faith, I will come again, after my resurrection, and
give ycu the fullest assurances of this state of blessedness : and
confirm you in the faith, by my grace and the effusion of my
Spirit. Dr. Lightfoot thinks, and with great probability too,
that there is an allusion here to Num. x. 33. And the ark of
the Lord went before them, to search out a resting place for than.
Ttw questions ofTfi&nias and
myself; that
may be also.
4 And whither
St. JOHN
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An. Olymp.
CCII. 1.
where I am, there ye
and
I go
ve know.
the way ye know.
5 ^[ Thomas saith unto him, Lord, we know
not whither thou goest; and how can we know
the way?
6 Jesus saith unto him, I am h the way, and
the truth, and -the life: eno man cometh un-
to the Father, but by me.
7 f\£ ye had known me, ye should have known
my Father also: and from henceforth ye know7
him, and have seen him.
8 .^T Philip saith unto him, Lord, shew us the
Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long
rtCh. 12. 26. 8c 17. 24. 1 Thess. 4. 17-
32. d ch. I. 4. & 11. 25. e ch. 10. 9.-
1.15. Uebr. 1. 3.
-bllehr. 9. 8. cch.l. 17. & 8.
-/ch.8. 19. g ch. 12. 45.Uol.
Verse 4. And whither I go ye know] I have told you this
so often, and so plainly that ye must certainly have compre-
hended what I have said.
Verse 5. Lord, we know not] Thomas, perhaps, thought
that our Lord only spoke of his going some distance from
the place where he then was.
Verse 6. 1 am the way] That leads to the Father: the truth
that teaches the knowledge of God, and directs in the way: —
the life that animates all those who seek and serve him; and
which is to be enjoyed eternally at the end of the way.
Christ is the way, 1. By his doctrine, chap. vi. 68. 2. By
his example, 1 Pet. ii. 21. 3. By his sacrifice, Heb. ix. 8, 9.
1. By his Spirit, chap. xvi. 13.
He is the truth, 1. In opposition to &\\ false religions. 2.
To the Mosaic law, which was only the shadow, not the truth
or substance of the good things which were to come. And 3.
In respect to all the promises of God, 2 Cor. i. 20.
He is the life, both in grace and glory ; the life that not
only saves from death, but destroys it.
No one cometh unto the Father] By any other doctrine, by
any other merit, or b}' any other intercession than mine.
Verse 7. If ye had known me, ye should have known my Fa-
ther] Because I and the Father are one, chap. x. 30. Or, if
ye had properly examined the intention and design of the law,
ye would have been convinced that it referred to me: and
that what I have done and instituted, were according to the
design and intention of the Father, as expressed in that
Jaw.
Verse 8. Shew us the Father] As if he had said, We have seen
and adored thee, and our happiness will be complete if thou
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An. Olymp,
ecu. I.
and our JLord's answers,
time with you, and yet hast thou not
known me, Philip? *hethathath seen
me hath seen the Father? and how
sayest thou then, Shew us the Father?
10 Believest thou not that h I am in the Fa-
ther, and the Father in me? the words that I
speak unto you \ I speak not of myself: but
the Father that dwelleth in me, he doeth the
works.
1 1 Believe me that I am in the Father, and the
Father in me: *or else believe me for the very
works' sake.
12 % ' Verily, verily, 1 say unto you, He that
believeth on me, the works that I do shall he do
also ; and greater works than these shall he do ;
because I go unto my Father.
h Ver. 20. ch. 10. 38. & 17. 21, 23. i ch. 5. 19. & 7. 16. & 8. 28.
& 1-2.49. k ch. 5. 36. & 10, 38. I Matt. 21. 21. Mark 16. 17. Luke
10. 17.
shew us the Father. The demand of Philip was similar to that
made by Moses, Exod. xxxiii. 1 8. He wished to see' the glory
of God. In Peter, James, or John, this would have been in-
excusable ; but Philip had not seen the transfiguration on the
mount. The Jewish history is full of the manifestations which
God made of himself; and especially when he gave the law.
As Christ was introducing a new law, Philip wished to have
an additional manifestation of God.
Verse 9. He that hath seen me hath seen the Father] Could
any creature say these words ? Do they not evidently imply
that Christ declared himself to his disciples to be the everlast-
ing God ?
Verse 10. J am in the Father, and the Father in me?] We
are essentially one ; and those who have seen me, have seen
him who sent me.
He doeth the works.] We are not only one in nature, but one
also in operation. The works which I have done bear witness
of the infinite perfection of my nature. Such miracles as I
have wrought, could only be performed by unlimited power.
Verse 12. And greater works than these] The miracles which
I have wrought could not have been wrought but by the om-
nipotence of God; but that omnipotence can work greater.
And those who believe on my name shall, through my almighty
power, be enabled to work greater miracles^than those which
I have ordinarily wrought. An impostor might seduce the
people by false miracles, but he could not make his power and
cunning pass to all those who were seduced by him : but I will
give you this proof of the divinity of my mission and the truth
of my doctrine.
Perhaps the greater works refer to the immense multitudes
Christ promises to send the
CHAP. XIV.
Iloli) Ghost to his disciples.
a.m. 4033. 13 "And whatsoever ye shall ask in
An.oiymp. my name, that will I do, that the Father
Gi' may be glorified in the Son.
14 If ye shall ask any thing in my name, I will
do it.
15 ^ b If ye love me, keep my commandments.
a Matt 7.7. & 21. 22. Mark 11. 24. Luke 11. 9, oh. 15. 7, 16. & 16. 23,
24. James 1. 5. 1 John 3 22. & 5. 14.
that were brought to God by the ministry of the apostles. By
the apostles was the doctrine of Christ spread far and wide ;
while Christ confined his ministry chiefly to the precincts of
Judea. It is certainly the greatest miracle of divine grace to
convert the obstinate wicked heart of man, from sin to holi-
ness. This was done in numberless cases by the disciples, who
were endued with power from on high, while proclaiming re-
mission of sins, through faith in his blood.
Some account for the greater works thus : 1. The very sha-
dow of Peter healed the diseased, Acts v. 16. 2. Diseases
were cured and daemons cast out, by applying to the persons'
handkerchiefs and aprons that had before touched the body of
Paul, Acts xix. 12. 3. By the word of Peter, Ananias and
Sapphira were struck dead, Acts v. 5, 9, 10. 4-. Elymas the
sorcerer was struck blind by the word of Paul, Acts xiii. 1 1,
5. Christ only preached in Judea, and in the la?iguagc only of
that country : but the apostles preached through the most of
the then known world, and in all the languages of all countries.
But let it be remarked that all this was done by the power ol
Christ: and I think it still more natural to attribute the greater
works to the greater number of conversions made under the
apostles' ministry. The reason which our Lord gives for this
is worthy of deep attention :
Because I go unto my Fattier.'] Where I shall be an Interces-
sor for you, that
Verse 13. Whatsoever ye shall ask in my name] To enable
you to perform these miracles, and to convert souls, may be
granted you. Besides, by going unto the Father, I shall re-
ceive the Holy Spirit, and send down his abundant influences
into the hearts of those who believe.
Verse 1 5. If ye love me, keep my commandments.] Do not be
afflicted at the thought of my being separated from you ; the
most solid proof ye can give of your attachment to, and affec-
tion for me, is to keep my commandments. This I shall re-
ceive as a greater proof of jrour affection than your tears.
Verse 1(3. livillpray the Father] After having made an
atonement for the sin of the world, I will become M.diator
between God and man; and through my mediation and inter-
cession shall all the blessings of grace and glory be acquired.
Anotlier Comforter] The werd wagaxXwo; signifies not only
a comforter, but ahr* an advocate, a defender of a cause, a
counsellor, pair en, mediator. Christ is thus termed 1 John ii.2.
16 And I will pray the Father, and AT
A. 1). 20.
che shall give you another Comforter, A?.£j11y,;n
that he may abide with you for ever ;
17 Even ''the Spirit of truth ; c whom the world
cannot receive, because it seeth him not, nei-
ther knoweth him : but ye know him ; for he
b Ver. 21. 23. ch. 15. 10, 14. 1 John 5. 3. c ch. 15. 26. & 16. 7. Rom
8. 15, 26. d ch. 15. 26. & 16. 13. I John 4. 6. e 1 Cor. 2. 14.
where the common translation renders the word advocate.
Christ is thus called, because he is represented as transacting
the concerns of our souls with God; and for this cause, he tell?
us, he goes unto the Father, ver. 12. The Holy Spirit is thu^
called, because he transacts the cause of God and Christ with
us, explains to us the nature and importance of the great atone-
ment, shews the necessity of it, counsels us to receive it, in-
structs us how to lay hold on it, vindicates our claim to it, and
makes intercessions'™, us with unutterable gro?.nings. As Christ
acted with his disciples while he sojourned with them, so the
Holy Ghost acts with those who believe in his name.
For ever]' As the death and atonement of Christ will be
necessary to man till the conclusion of the world; so the office
of the Holy Spirit must be continued among men till the end
of time: therefore, says Christ, he shall continue with you for
ever, teaching, comforting, advising, defending, and interceed-
ing for you and for all my followers to the end of time.
Verse 17. The Spirit of truth] The Spirit or Holy Ghost,
whose essential office is to manifest, vindicate, and apply the
truth. The Gospel of Christ may be thus called, because it
exposes falsity, removes error, and teaches the knowledge of
the true God ; shews the way to him, saves from vanity and il-
lusive hopes, and establishes solid happiness in the souls of those
who believe.
The world cannot receive] By the tvorld, St. John means
those who are influenced only by the desire of the fiesh, the
desire of the eye, and the pride of life, I John ii. 1 6. Now
these cannot receive the Spirit of the truth,because they see him
not,ha\e no spiritual discernment, attend to nothing but the dic-
tates of their corrupt passions and affections; and will admit of
no influence but what can be an object of their senses. Hence
all the deism and irreligion in the world. God, in the operation
of his hands, and in the influences of his spirit, is found every
where except in the perverted passions of men. In these alone
do men of corrupt minds seek him; here only, he is not to be
found : and therefore they become infidels and atheists.
But ye know him] Ye have already received a measure of (he
truth, and ye believe in this Spirit. Probably our Lord refers
to the knowledge which they should afterwards attain: in this
sense the passage has been understood by the Vulgate JStomnts,
and two copies of the Itala, which read, ye shall know him.
For he dwclleth nilh you] Or, as the JElhiopic, Vulgate
4 o
-Fie that loves Christ will
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An Olvmp.
: CCII. 1.
dwelleth with you, "and shall be in
you.
18 *I will not leave you c comfortless:
dl will come to you.
19 Yet a little while, and the world seeth me
no more; but cye see me: -^because I live, ye
shall live also.
20 At that clay ye shall know that SI am in
my Father, and ye in me, and I in you.
21 AHe that hath my commandments, and
keepeth them, he it is that loveth me : and he
that loveth me shall be loved of my Father, and
a 1 John 2, 27. b Matt. 2S. 20. c Or, orphans. d ver. 3, 28. e ch.
16, 16,. /l Cor. 15, 20. g ver. 10. ch. 10. 38. & 17. 21, 23, 26.
Nomius, and six copies of the Itala read, he shall dwell with
you (see above); and this, it is very evident, is the meaning
of the Evangelist, who not infrequently uses the present for
\he future tense. It is certain the Holy Spirit wasnot yet given
to the disciples so as to dwell in them : this St. John himself
assures us, chap. vii. 39. And it is evidently of that Spirit
and its influences which was not given till the day of Pente-
cost, that our Lord here speaks.
Verse 1 8. 1 will not leave you comfortless'] Literally, orphans.
The original word, oj^avo?, is by some derived from egfras, ob-
scure, dark, because, says Mintert, an orphan, (one deprived
of father and mother) is little esteemed, neglected, and is ob-
liged to wander about in obscurity and darkness. Others de-
live it from the Hebrew *pn charaph, to strip or make bare,
despoil, because such a child is destitute of co?nfort,directicn, and
support, and is aprey to misery and disease, to sin and to death.
The disciples of a particular teacher among the Hebrews
called him father, his scholars were called his children, and on
his death, were considered as orphans. Christ calls his disci-
ples children, beloved children, chap. xiii. 33. and now that he
is about to be removed from them by death, he assures them
that they shall not be left fatherless, or without a teacher; for
m a little time he should comeagain (rise from the dead), and
after his ascension, they should be made partakers of that spi-
rit which should be their comforter, advocate, teacher and
guide for ever.
Verse 19. Because I live] As surely as I shall rise from the
dead, so shall ye. My resurrection shall be the proof and
pledge of yours. And because I live a life of intercession for
you at the right hand of God, ye shall live a life of grace and
peace here, and a life of glory hereafter.
Verse, 20. That I am in my father] After my resurrection,
ye shall be more fully convinced of this important truth, that I j
and the Father are one; for 1 will live in you by the energy of j
my Spirit, and ye shall live in me by faith, love, and obedience. I
A. M.403S.
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An. Olymp,
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St. JOHN. keep his commandments.
I will love Inm, and will manifest my
self to him.
22 'Judas saith unto him, not Jscar
iot, Lord, how is it that thou wilt manifest thy-
self unto us, and not unto the world?
23 Jesus answered and said unto him, fcIf a
man love me, he will keep my words: and my
Father will love him, 'and we will come unto
him, and make our abode with him.
24 He that loveth me not, keepeth not my say-
ings: and m the word which ye hear is not mine,
but the Father's which sent me.
It Ver. 15. 23. 1 John 2. 5. & 5. 3. i Luke 6. 16 k ver. 15. 1 1 John
2.24. Rev. 3. 20. m ver. 10. ch. 5. 19, 38. & 7. 16. & 8. 28. & 12. 49.
Verse 21. He it is that loveth me] See on ver. 15.
And will manifest myself to him.] All my faithful disciples
shall see me after my resurrection : and I will manifest my
power and goodness to all those who believe in and obey me ;
even to the end of the world.
Verse 22. Judas] The same as Thaddeus and Lebbeus, the bro-
ther of James, the author of what is called the epistle ofJude.
How is it] Or, how can it be — « yiyov.v, what is te happen ?
on what account is it ? Judas, who was probably thinking that
the kingdom of Christ should extend over all the earth, won-
ders how this can be, and yet Christ manifest himself only to
his disciples and not to the world, ver. 19. To this our Lord
in a more express manner than he had done before, answers :
Verse 23. If a man] Not only my present disciples, but all
those who shall believe on me through their word, or that ol
their successors ;
Love me] Receive me as his Saviour, and get the love of
God shed abroad in his heart by the Holy Ghost :
He will keep my words] Observe all my sayings, and have
his affections and conduct regulated by my Spirit and doctrine :
My Father will love him] Call him his child; support, de-
fend, and preserve him as such.
And we will come unto him] God the Father through his
Son will continue to pour out his choicest blessings upon his
head and upon his heart :
And make our abode with him.] Will make his heart our
temple, where God, the Father, Son and Spirit, shall rest, re-
ceive homage, and dwell to eternity. Thus will I manifest my-
self to the believing, loving, obedient disciple, and not to the
world who will not receive the Spirit of the truth.
Verse 24. He that loveth me not, &c] Hence we learn, that
the man who is not obedient to the testimonies of Christ, doe3
not love him : and the Spirit of this truth has said, He who
loves not the Lord Jesus Christ; let him be accursed, 1 Cor.
xvi. 22.
The promise that the Holy Spirit CHAP. XI V
a. m 4033. 05 These things have I spoken nato
A.D.29. , . * . J
An. oiymp. vou, being yet present with you
shall teach them all things.
26 But a the Comforter, which is the
Holy Ghost, whom the Father will send in my
name, * he shall teach you all things, and bring-
all things to your remembrance, whatsoever I
have said unto you.
27 ^ c Peace 1 leave with you, my peace
I give unto you : not as the world giveth,
give I imto you. dLet not your heart be
rtVer. 16. Luke 24. 49. ch. 15. 26. & 16. 7. b oh. 2. 22. & 12. 16. &
16. 13. 1 John 2. 20, 27. c Phil. 4. 7. Col. 3. 15. elver. 1.
Verse 26. He shall teach you all things'] If in the things
which I have already spoken to you, there appear to you
any obscurity ; the Holy Spirit, the Advocate, Counsellor, and
Instructor will take away all your doubts, free you from all
embarrassment, and give you a perfect understanding in all
things: and this spirit ye shall shortly receive.
And bring all things to your remembrance] Here Christ pro-
misesthem that inspiration of the Holy Spirit, which enabled
them not only to give a true history of his life and death, but also
gave them the most perfect recollection of all the words which
he had spoken to them, so that they have been able to transmit
to posterity the identical words which Jctfus uttered in "his
sermons ; and in his different discourses with them, the Jews
and others.
Verse 27. Peace I leave with you] The Jewish form of sa-
lutation and benediction. A wish of peace among them is thus
to be understood : May you prosper in body and soul, and en-
joy every earthly and heavenly good ! For the meaning of this
word, see Matt. v. 9.
My peace I give unto you] Such tranquillity of soul, such
uninterrupted happiness of mind, such everlasting friendship
with God as I enjoy, ma.y ye all enjoy ! and such blessedness I
bequeath unto you : it is my last, my best, my dying legacy.
Not as the world givzth] Not as the J ews, in empty wishes :
not as the people of the world, in empty compliments. Their
salutations and benedictions are generally matters of custom
and polite ceremony, given without desire or design ; — but I
mean what I say ; what I wish you, that I will give you. — To
his followers Jesus gives pe&ce,precures it, preserves it, and cs-
tablishesit. Keisthe author, prince, promoter and keeperof peace.
Neither let it be afraid] MmSe 5f»AiaTw, let not your hesrt
shrink back through/ear of an}7 approaching evil. This is the
proper meaning of the word. In a few hours ye will be most
powerfuliy assaulted; but stand firm: — the evil will only fall
upon nic ; and this evil will result in your comfort and salva-
tion, and in the redemption of a lost world.
Verse 28. J. go away] To the Father by my death :
troubled, neither let it be afraid. \M,\^-
' A. I). 29.
28 Ye have heard how el said unto A&Slymp'
you, I go away, and come again un-
to you. If ye loved me, ye would rejoice, be-
cause I said, ^1 go unto the Father: for 5 my
Father is greater than I.
29 And Anow I have told you before it come
to pass, that, when it is come to pass, ye might
believe.
30 Hereafter I will not talk much with you :
eVer.3, 18. fver. 12. ch. 16. 16. & 20.17. g See ch. 5. 18. & 10. 3Q,
Phil. 2. 6. Ach. 13. 19. kl6. 4.
And come again unto you.] By my resurrection.
Ye would rejoice] Because as the Messiah, I am going to
receive a kingdom, and power, and glory, for ever. There-
fore as my friends ye should rejoice in my elevation, though
for a while it may put you to the pain of being separated
from me : besides I am going that I may send you the Holy
Spirit, which shall fill you with the fulness of God : on
your own account, therefore, ye should have rejoiced and not
mourned.
My Father is greater than I.] In ver. 24. Christ tells his
disciples that the Father had sent him : i. e. in his quality of
Messiah, he was sent by the Father to instruct, and to save
mankind. Now, as the sender is greater than the sent, chap,
xiii. 1 6. so in this sense is the Father greater than the Son :
and in this sense was the passage understood by Origen, Jerom,
Novatian, and Virgilius, who read the text thus : The Father,
6 ■w^-^a.q, who sent me, is greater than I. It certainly requires
very little argument, and no sophistry, to reconcile this saying
with the most orthodox notion of the godhead of Christ; as
he is repeatedly speaking of his divine, and of his human
nature. Of the former, he says, I and the Father are one :
chap. x. 30. and of the latter, he states with the same truth,
The Father is greater than I.
Verse 29. I have told you before it come to pass] Lest my
death should he a stumbling block to you, I have spoken of it
beforehand, and shewed you the necessity of it, that when it:
happens ye may believe, that as I could predict it so clearly
and so circumstantially, so all the good which I have promis-
ed shall be the result, may be confidently expected by you :
and that your sorrow, if not entirely removed, may at least
be much mitigated.
Verse 30. The prince of this world] Tomov, of this, is omit-
ted by ABDEGHKLMS. Mt. BH. one hundred others; both
the Syriac, latter Persic, all the Arabic, and several of the
primitive Fathers. 1 rather think the omission of the pronoun
makes the sense more general ; for had he said this world, the
words might have been restrained to the Jewish state, or to the
4o 2
The similitude of the St. JOHN.
a for the prince of this world cometh,
and hath nothing in me.
31 But that the world may know
vine and its branches.
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An. Olymp
CCI1. 1.
aCh. 12. 31. & 16.11.
Roman government. But who is the person called here the
prince of the world ?
1. Mr. Wakefield thinks that Christ speaks here of himself,
a3 he does in chap. xii. 3 1 . (see the note there) and translates
this verse and the following thus : For the ruler of this world
is coming ; and I have nothing now to do, but to convince the
world that I love the Fattier, and do as he commanded me. On
which he observes, that our Lord speaks of what he shall be,
when he comes again, and not of what he then was : compare
ver. 18. chap. xvi. 16. xvii. 2. Matt, xxviii. 18. Phil. ii. 9.
And how often does he speak of himself as the Son of man,
in the third person? See his vindication of this translation
in the 3d vol. of his New Testament.
2. Others think that our Lord refers to the Roman govern-
ment, the ruler of the world, who, by its deputy, Pilate, was
going to judge him, but who should find nothing (lu£w=t <w$s»,
which is the reading found in some excellent MSS. and Ver-
sions, and is followed by almost all the primitive Fathers) a3
a just cause of death in him — nothing in the whole of his
conduct which was in the least reprehensible ; and this indeed
Pilate witnessed in the most solemn manner. See chap, xviii.
38. xix. 4, 12. see also Luke xxiii. 4, &c. and Matt, xxvii.
24.
3. But the most general opinion is, that Satan is meant,
who is called the prince of the power of the air, Eph. ii. 2.
that I love the Father; and 'as the AA^|f'
Father aave me commandment, even An.oiymp.
T , * • i . CCIL l-
so I do. Arise, let us go hence.
b Ch. 16. 18. Phil. 2. 8. Heb. 5. 8.
and who is supposed to be the same that is called the god of this
world, 2 Cor. iv. 4. and who at his last and most desperate
trial, the agony in the garden, should be convinced that there
was nothing of his nature in Christ, nothing that would coin-
cide with his solicitations, and that he should find himself
completely foiled in all his attacks, and plainly foresee the im-
pending ruin of his kingdom. It is very difficult to ascertain
the real meaning here: of the different opinions proposed above,
the Reader must take that which he deems the most likely.
Verse 31. Arise, let us go hence.] Calmet supposes that Christ
having rendered thanks to God, and sung the usual hymn, Matt,
xxvi. 30. Mark xiv. 26. rose from the table, left the city,
and went towards the garden of Olives, or garden of Geih-
semane, on the road to which, a part of the following discourse
was delivered. It was now about midnight, and the moon
was almost full, it being the 14th day of her age, about the
time in which the Jewish pass-over was to be slain.
The Reader shoidd carefully note the conduct of our Lord.
He goes to die as a sacrifice, out of love to mankind, obedi-
ence to the divine will, and with unshaken courage. All our
actions should be formed on this plan. They should have the
love of God and man for their principle and motive ; his glory
for their end ; and his will for their rule. He wpho lives and
acts thus, shall live for ever. Amen.
CHAPTER XV.
The union of Jesus Christ with his followers, represented by the parable of a tine and its branches, 1 — 11. He
exhorts them to mutual love, 12. Calls them his friends, and promises to lay down his life for them, 13 — 15.
Appoints them their work, and promises them success in it, 16. Renews the exhortation to mutual love, 17. and
foretells the opposition they would meet with from the world, 18 — 21. The sin of the Jews in rejecting Christ,
22 — 25. The Holy Spirit is promised as a witness for Christ, and the Comforter of the disciples, 26", 27-
A.M. 4033.
A. D. 29.
An. Olymp.
CC1I. 1.
I
AM the ° true vine, and my Father
is the husbandman.
2 Every branch in me that beareth
a Gen. 49. 11. Deut. 32. 32. Isai. 5. 1, 2. Jer. 2. 21.
NOTES ON CHAP. XV.
Verse \: I am tlie true vine'] Perhaps the vines which they
Btet with on their road from Bethany to Gethsemane, might
not fruit he taketh away : *and every
bianch that beareth fruit, he purgeth
it, that it may bring forth more fruit.
A.M. 40.13.
A. D. 29.
An. Olym{>.
ecu. 1.
b Matt. 15. 13. Isai. 1. 25. Eph. 5. 9, 26.
have given rise to this discourse. Some of the disciples were
probably making remarks on the different kinds of them, and
our Lord took the opportunity of improving the conversation,
The same continued
CHAP. XV
and explained.
A. M. 4033.
A. D. 29.
An. Olymp.
ecu. i.
3 ° Now ye are clean through the
word which I have spoken unto you.
4 'Abide in me, and I in you. As
the branch cannot bear fruit of itself, except it
abide in the vine ; no more can ye, except ye
abide in me.
«Ch.l3. 10. & 17. 17. Eph.5.26. 1 Pet. 1.
2.6.
22..
-b Col. 1, 23. 1 John
according to his usual manner, to the instruction of their
souls. He might here term himself the true vine, or vine of
the right sort, in Opposition to the wild and barren vine. Some
MSS. and several of the Fathers read the verse thus : I am
Hie true vine, ye are the branches, and my Father is the husband-
man. . Some think, that as this discourse followed the celebra-
tion of the Eucharist, that our Lord took occasion from the
fruit of the vine, used in that ordinance, to introduce this
similitude.
Verse 2. Every branch in me~\ I stand in the same relation
to my followers, and they to me, as the vine to the branches,
and the branches to the vine.
He takcih away] As the vinedresser will remove every un-
fruitful branch from the vine; so will my Father remove every
unfruitful member from my mystical body — such as Judas,
the unbelieving Jews, the apostatizing disciples, and all false,
and merely nominal Christians, who are attached to the vine
by faith in the word and divine mission of Christ, while they
live not in his life and Spirit; and bring forth no fruit to the
glory of God : and also every branch which has been in him
by true faith ; such as have given way to iniquity, and made
shipwreck of their faith and of their good conscience; all
these he taketh away.
He purgeth it] He pruncih. The branch which bears not
fruit, the husbandman ou°u avro, taketh it away ; but the
branch that beareth fruit, x«.v«/gE» wro, he taketh away from
it, i. e. he prunes away excrescences, and removes every
thiug that might hinder its increasing fruitfulness. The verb
y.a%a.i%u, from xocrx, intens. and a^u, I take away, signifies
ordinarily to cleanse, purge, purify ; hut is certainly to be taken
in the sense of pruning or cutting off, in this text, as the verb
purgare is used by Horace, Epist. lib. i» ep. vii. v. 51.
Culicllo proprios purgantem leniter ungues.
" Composedly paring his own nails with a penknife."
He who brings forth fruit to God's glory, according to his
light and power, will have the hindrances taken away from
his heart ; for his very thoughts shall be cleansed by the in-
spiration of the Holy Ghost.
Verse 3. Now ye are clean] KaS«?0» (a-Ti, ye are pruned.
As our Lord bus not changed the metaphor, it would be
wrong to change the expression.
5 I am the vine, ye are the branches : A:M,\40of
•' A. 1). 29-
He that abideth in me, and I in him, An. oiymp.
the same bringeth forth much c fruit : — J-l—
for rf without me ye can do nothing.
6 If a man abide not in me, ehe is cast forth
as a branch, and is withered : and men gather
cHos. 14. 8. Phil. 1. 11. & 4. 13. d Or, severed from me. Acts4 12
e Matt. 3. 10. & 7. 19.
Through the word] A*a. mat Twym, through that word — thai
doctrine of holiness which I have incessantly preached unto
you, and which ye have received. Perhaps our Lord more
immediately refers here, to the words which he had spoken
concerning Judas, chap. xiii. 21 — 30. in consequence of
which, Judas went out and finished his bargain with the
chief priests : he being gone off, the body of the apostles was
purified ; and thus he might say, Now ye are clean, through
tlie word which J have spoken unto you.
Verse 4. Abide in me] Hold fast faith and a good con-
science ; and let no trials turn you aside from the truth. And
I will abide in you — ye shall receive every help and influence
from me that your souls can require, in order to preserve and
save them to eternal life.
These two things are absolutely necessary to our salvation:
1. That we continue closely united to Christ by faith and
love; and live in and to him. 2. That we continually receive
from him the power to do good; for as the branch, however
good in itself, cannot bear fruit from itself, through its own
juice, which it has already derived from the tree, and can be
no longer supported than it continues in union with the pa-
rent stock; neither can ye, unless ye abide in me. As the
branch partakes of the nature of the tree, is nourished by its
juice, and lives by its life; so ye must be made partakers of
my divine nature, be wise in my wisdom, powerful in my
might, and pure through my holiness.
Verse 5. Without me ye can do nothing.] Xa'§~is E//,oy cv 3v-
vsw& ttoi-jv ovZen— separated from me, ye can do nothing at all.
God can do without man, but man cannot do without God.
Following the metaphor of our Lord, it would be just as pos-
sible to do any good without him, as for a branch to live,
thrive, and bring forth fruit, while cut off from that tree,
from which it not only derives its juices, but its very exist-
ence also.
Nearly similar to this saying of our Lord, is that of Creesh-
na (the incarnate God of the Hindoos) to his disciple Arjoon .
" God is the gift of charity ; God is the offering : God is the
fire of the altar; by God the sacrifice is performed; and God
is to be obtained by him, who maketh God alone the object
or his works." And again, " I am the sacrifice ; I am the
wcrship; I am the Spice* ; I am the invocation; I am the
fire ; and I am the victim. I am the Father and Mother of
this world, and the Preserver. I am the Holy One., woitfrv
The similitude of the vine and its
St. JOHN.
them, and cast them into the fire, and
A. M. 4033.
A. D.29.
A™9lymp- the> are burned.
CECIL 1. J .
7 If ye abide in me, and my words
abide in you, aye shall ask what ye will, and it
shall be done uuto you.
8 'Herein is my Father glorified, that ye bear
much fruit ; e so shall ye be my disciples.
9 As the Father hath loved me, so have I loved
you ; continue ye in my love.
rtVer. 10. ch 14. 13, 14. & 16.23. b Matt. 5. 16. Phil. 1.11. cch.
8. 31. & 13. 35.
to be known ; the mystic figure OM ; (see on chap. i. 1 4.)
1 am the journey of the good; the Comforter ; the Creator;
the Witness ; the resting-place ; the asylum, and the Friend.
I am the place of all things ; and the inexhaustible seed of
nature : I am sun-shine, and I am rain; I now draw in, and
now let forth." See Bhagvat Geeta, p. 54-. and 80. Could
such sentiments as these ever come from any other source
than divine revelation ? There is a saying in Thcophilus, very
similar to one of those above : ®eos ov xuiH'iah «*•*•* a.uroq vrn
tottos ran oXuv. — God is not comprehended, but he is the place
of all things.
Verse 6. If a man abide not in me] Our Lord in the plain-
est manner intimates, that a person may as truly be united to
him as the branch is to the tree that produces it, and yet be
afterwards cut off and cast into the fire; because he has not
brought forth fruit to the glory of his God. No man can cut
.off a branch from a tree, to which that branch was never
united : it is absurd and contrary to the letter and spirit oi
the metaphor, to talk of being seemingly in Christ — because
this means nothing. If there was only a seeming union, there
could be only a seeming excision: so the matter is just where
it began ; nothing is done on either side, and nothing said to
any purpose.
He is cast forth] Observe, that person who abides not in
Christ, in a believing, loving, obedient spirit, is I. Cut off
from Jesus, having no longer any right or title to him or to
his salvation. 2. He is withered — deprived of all the influ-
ences of God's grace and Spirit; loses all his heavenly unction;
becomes indifferent, cold, and dead to every holy and spiritual
word and work. 3. He is gathered — becomes (through the
judgment of God) again united with backsliders like himself,
and other workers of iniquity ; and being abandoned to his
own heart and Satan, he is 4. Cast into the fire — separated
from God's people, from God himself, and from the glory of
his power. And 5. He is burned — is eternally tormented with
ihe devil and his angels, and with all those who have lived
and died in their iniquity. Reader! pray God that this may
never be thy portion.
Verse 7. If ye abide in me, &c] " Those," says Creeshna,
branches continued and explained.
A. M.4032.
A D. 29.
An. Olyrap,
ecu. i.
10 rfIf ye keep my commandments,
ye shall abide in my love; even as I
have kept my Father's commandments,
and abide in his love.
1 1 These things have I spoken unto you, that
my joy might remain in you, and "that your joy-
might be full.
12 %f This is my commandment. That ye love
one another, as I have loved you.
dCh. 14. 15, 21,23. —
1 Thess 4.
-ech. 16.24.& 17.13. Uohn 1. 4 / ch 13 $i
9. 1 Pet. 4. 8, 1 John 3. 11. & 4. 21.
" whose understandings are in him (God), whose souls are
in him, whose confidence is in him, whose asylum is in him
are by the inspired wisdom purified from all their offences,
and go from whence they shall never return." Geeta, p. 59
Observe, in order to have influence with God, we must 1,
Be united to Christ — if ye abide in me. 2. That in order to
be preserved in this union, we must have our lives regulated
by the doctrine of Christ — and my words abide in you. S.
That to profit by this union and doctrine, we must pray— ye
shall ask. 4. That every heavenly blessing shall be given to
those who continue in this union, with a loving, obedient,
praying spirit :— ye shall ask what ye will, &c.
Verse 8. Herein is my Father glorified] Or, honoured. It
is the honour of the husbandman to have good, strong, vigor-
ous vines, plentifully laden with fruit : so it is the honour of
God, to have strong, vigorous, hqly children, entirely freed
from sin, and perfectly filled with his love.
Verse 10. If ye keep my commandments, &c] Hence we
learn, that it is impossible to retain a sense of God's pardon-
ing love, without continuing in the obedience of faith.
Verse 11. That my joy might remain in you] That the joy
which I nowfeel on account of your steady, affectionate attach-
ment to me, may be lasting; I give you both warnings and
directions, that ye may abide in the faith.
That your joy might be full.] Or, complete— vX^uS*, filled
up: a metaphor taken from a vessel, into which water or any
other thing is poured, till it is full to the brim. The religion
of Christ expels all misery from the hearts of those who re-
ceive it in its fulness. It was to drive wretchedness out of
the world, that Jesus came into it.
Bishop Pearce, by joining ev ^ot, to x»?ct, and not to ^n,
translates the verse thus : These things have I spoken, that my
joy in you may remain — which is according to the meaning
given to the first clause.
Verse 12. That ye love one another] See on chap. xiii. 34.
So deeply was this commandment engraven on the heart of
this Evangelist, that St. Jerom says, lib. iii. c. 6. Com. ad
Galat. that in his extreme old age, when he used to he car-
ried to the public assemblies of the believers, his constant
The incomparable love
CHAP. XV.
of Christ to mankind.
am. 40.73. j3 "Greater love hath no man than
A. u. 29/
An. oivmp. this, that a man lav down his life for
ecu. i. ' J
his iriends.
14 * Ye are my friends, if ye do whatsoever 1
command you.
15 Henceforth I call you not servants ; for the
a Ch. 10. 11, 15. Rom. 5. 7, 8. Eph 5. 2. 1 John 3. 16. b ch. 14. 15, 23.
See Matt. 12. 50.
saying was, Little children, love one another. His disciples
wearied at last wifh the constant repetition of the same words,
asked him, Why he constantly said the same thing ? " Be-
cause (said he) it is the commandment of the Lord, and the
observation of it alone is sufficient." Quia prezceptum Domini
est, et si solum fiat, sufficit.
Verse 1 3. That a man lay down his life for his friends.]
No man can carry his love for his friend farther than this :
for when he gives up his life, he gives up all that he has.
This proof of my love for you, I shall give in a few hours ;
and the doctrine which I recommend to you, I am just going
to exemplify myself. There are several remarkable cases in
heathen antiquity, where one friend offered his life for au-
Other. The two following will not stand dishonourably, even
in the book of God ; because every thing loving and pure, in
heathen, Jew, or Christian, must come from the God of love
and purity.
When Cyrus had made war on the king of Armenia, and
had taken him, his wife, and children, with Tigranes his
son, and his wife, prisoners; treating with the old king con-
cerning his ransom, he said, How much money wilt thou
give me to have thy wife again ? All that I have, replied the
king. And how much wilt thou advance to enjoy thy chil-
dren again ? All that I can produce, answered the king. By
reckoning thus, said Cyrus, you prize these at twice as much
as you possess. Then turning to Tigranes, he said, How
much wilt thou give as a ransom, that thou mayest have thy
wife ? (Now Tigranes had been but lately married, xa» wrtq-
$i\m T«y ywouKa, and loved his wife exceedingly.) He an-
swered, I will indeed, O Cyrus, k«» «?s ^"Pi"? .ift«f*w, ransom
her even with my life, that she may be no longer in thral-
dom. See Xenoph. Cyrcp. lib. iii. c. 2.
The second example, which is too long to be inserted, is
that affecting account of the friendship of Nisus and Eury-
alus, given by Virgil, in the ninth book of the Mncis. These
two friends, leagued together, had slain many of the Rutu-
lians in a night attack : at last Euryalus was taken prisoner.
Nisus, concealed in a thicket, slew several of the enemies'
chiefs with his javelins : Volscens, their general, not seeing
the hand by which his officers were slain, determines to
wreak his vengeance upon his prisoner. Nisus seeing his
servant knoweth not what his lord do- A:A*:4(£3-
_ A. JJ. i'j.
eth : but 1 have called you friends: An. oiymp.
ecu. 1.
"for all things that I have heard of — --
my Father, 1 have made known unto you.
16 dYe have not chosen me, but 1 have chosen
you, and * ordained you, that ye should go and
c See Gen. IS. 1 7. ch. 17, 26. Acts 20. 2'. d ch. 6. 70. & 13. 18. 1 Joh
4. 10, 19. e Matt. 28. 19. Mark 1G. 15. "Col. 1. 6.
friend about to be transfixed with the sword, rushing out of
the wood where he lay hidden, he suddenly cries :
Me! me ! adsum qui feci ! in me converliiefurum,
O Rutuli! mea fraus omnis : — nihil iste — nee ausus.
Necpotuit — Cesium hoc, et conscia sidcra tesior!
Tantum infelicem nimium di^exit amicum.
iEs. lib. ix. 1. 427, &e.
" Me! me! he cried, turn all your swords alone
On me : the fact confess'd, the fault my own.
He neither could, nor durst, the guiltless youth;
Ye moon and stars, bear witness to the truth!
His only crime (if friendship can offend)
Is too much love to his unhappy friend." Dryde;\.
Those who understand the beautiful original, will at on«
perceive, that the earnestness, confusion, disorder, impatience.
and burning love of the friend, are poorly imitated in the
above tame translation.
The friendship of David and Jonathan is well known : the
latter cheerfully gave up his crown to his friend; though
himself was every way worthy to wear it. But when all
these instances of rare friendship and affection are seen, read
and admired, let the affected reader turn hi3 astonished eyes
to Jesus, pouring out his blood, not for his friends, but foi
his enemies ; and in the agonies of death, making supplica
tion for his murderers with, Father, forgive them, for they
know not what they do! and then let. him help exclaiming, i!
he can,
" O Lamb of God, was ever pain,
Was ever love like thine !"
Verse 15. Henceforth I call you not servants'] Which he
at least indirectly had done, chap. xiii. 16. Matt. x. 24, 25
Luke xvii. 10.
I have called you friends] I have admitted you into a state
of the most intimate fellowship with myself; and have made
known unto you whatsoever I have heard from the Father,
which, in your present circumstances, it was necessary for
you to be instructed in.
Verse 1 6. Ye have not chosen me] Ye have not elected me
as your Teacher: I have called you to be my disciples; wit-
nesses and depositaries of the truth. It was customary among:
the Jews, for every person to chuse bis own teacher.
Christ's disciples shall be exposed
AlM^42f ' bring forth fruit, and that your fruit
A. D. 29. ~ ' »
Arr°lym1'' slioulcl remain : that ° whatsoever ye
shall ask of the Father in my name,
lie rnay give it you.
17 'These things I command you, that ye
love one another.
18 % c If the world hate you, ye know that it
hated me before it hated you.
19 dli '"ye were of the world, the world would
love his own : but e because ye are not of the
world, but I have chosen you out of the world,
therefore the world hateth you.
St. JOHN. to persecution and death
20 Remember the word that I said
Ver. 7. ch. 14. 13.-
e ch. 17. 14,-
—b ver. 12. c 1 John 3. 1, 13.— -d 1 John 4. 5.
-/Matt. 10. 24. Luke 6.40. ch. 13. 16.
And ordained you] Rather, I have appointed you : — the
word is Swa,, I have put or placed you, i. e. in the vine.
Thcodorus Mopsuensis, as quoted by Weislein, observes, that
gS»K« is here used for e$tmu<7«, (I have planted) " and in say-
ing tins, our Lord still makes use of the metaphor of the
vine; as if he had said, I have not only planted you, but I
have given you the greatest benefits, causing your branches
to extend every where through the habitable world."
The first ministers of the Gospel were the choice of Jesus
Christ: no wonder then that they were so successful. Those
whom men have since sent, without the appointment of God,
have done no good. The choice should still continue with
God, who, knowing the heart, knows best who is mo6t pro-
per for the gospel ministry.
To be a genuine preacher of the gospel, a man must ] . Be
chosen of God to the work. 2. He must be placed in the true
vine — united to Christ by faith. 3. He must not think to
lead an idle life, but labour. 4. He must not wait till work
be brought to him, but he must go and seek it. 5. He must
labour so as to bring forth fruit, i. e. to get souls converted
to the Lord. 6. He must refer all his fruit to God, who gave
him the power to labour, and blessed him in his work. 7.
Me must take care to water what he has planted, that his fruit
may remain— that the souls whom he has gathered in, be not
scattered from the flock. 8. He must continue instant in
prayer, that his labours may be accompanied with the pre-
sence and blessing of God. — Whatsoever ye shall ask. 9. He
must consider Jesus Christ as the great mediator between God
and man, proclaim his salvation, and pray in his name. —
Whatsoever ye shall ask of the Father in my name, &e. See
Quesnel.
Verse 18. If the world hate you] As the followers of Christ
were to be exposed to the haired of the world, it was no small
consolation to them to know, that that hatred would be only
in proportion to their faith and holiness; and that conse-
A.M.4033,
A. D. 29.
unto you,-' i lie servant is not greater An.oivnn>.
than his lord. If they have perse- ~~
cuted me, they will also persecute you; *if
they have kept my saying, they will keep your's
also.
21 But h all these things will they do unto you
for my name's sake, because they know- not him
that sent me.
22 e If I had not come and spoken unto them,
they had not had sin: *but now they have no
1 cloke for their sin.
g Ezek. 3. 7. h Matt. 10. 22. & 24. 9. ch. 16. 3. ich. 9.41. k Rom.
1. 20. Jam. 4 17. 1 Or, excuse.
quently, instead of being troubled at the prospect of perse-
cution, they should rejoice, because that should always be a
proof to them, that they were in the very path in which Jesus
himself had trod. Dr. Lardner thinks that ^^tov is a sub-
stantive or at least an adjective used substantively, and this
clause of the text should be translated thus : If the world
hate you, know that it hated me your chief. It is no wonder
that the world should hate you, when it hated me, your Lord
and Master, whose lips were without guile, and whose con-
duct was irreproachable. See the Doctor's vindication of this
translation, Works, vol. i. p. 306.
Verse 19. Ye are not of the world— therefore, &c] On this
very account, because ye do not join in fellowship with those
who know not God; therefore they hate you. How true is
that saying.
" The laws of Christ condemn a vicious world,
And gall it to revenge." — Gambold.
Verse 20. If they have kept my saying] Or, doctrine. Who-
soever acknowledges me for the Christ, will acknowledge you
for my ministers.
Some translate the passage thus : If they have watched my
sayings, i. e. with an intent to accuse me for something which
I have said ; they will watch yours also : therefore be on your
guard. n^aTHJEjv has this sense, as we have had occasion to
observe before ; and perhaps Twjstv has the same sense here, as
it is much more agreeable to the context.
Verse 21. Because they know not him that sent me.~\ This is
the foundation of all religious persecution : those who are
guilty of it, whether in church or state, know nothing about
God. If God tolerates a worship, which professes to have
him for its object ; and which does not disturb the quiet or
peace of society — no man has the smallest right to meddle with
it; and he that does, fights against God, His letting it pass, is
at least a tacit command, that all should treat it as he has done.
Verse 22. But new they have no cloke for their sin.] They
Those who feel enmity to
CHAP. XV.
Christ, are said to hate God.
a. M.403S. 23 "He that hateth me, hateth my
A. D. -29.
An. oiymp. Father also. •
__L 24 If I had not done among them
aihe works which none other man did, they had
not had sin : but now have they both seen and
hated both me and my Father.
25 But this cometh to pass, that the word
might be fulfilled that is written in their law,
a 1 John 2. 23. —
d Luke 24. «.
5.6.
-6ch. 3. 2. &7. 31.&9.32..
ch. 14. 17, 26. & 16. 7, 13.
c Ps. 35. 19. k 69. 4.
AcU 2. 33. e 1 John
are without excuse. See the margin, and see the note on chap.
ix. 41. Christ had done such works as demonstrated him to
be the Messiah — yet they rejected him ; here lay their sin :
and this sia, and the punishment to which it exposed them,
still remain ; for they still continue to reject the Lord that
bought them.
Verse 25. Written in their lani] See on chap. x. 34. These
words are taken from Psal. Ixix. 4. This Psalm is applied to
Christ, chap. ii. 17. xix. 23. to the vengeance of God against
Judea, Acts i. 20. The Psalm seems entirely prophetic of
Christ. His deep abasement is referred to, ver. 2 — 6. his
prayer for his disciples and followers, ver. 7. that for himself,
in the garden of Gethsemane, ver. 15 — 19. his crucifixion, ver.
20 — 22. the vengeance of God against the Jews, from ver. 23.
to ver. 29. the glorious manner in which he gets out of all his
sufferings, ver. 30. the abolition of the Mosaic rites and cere-
monies, ver. 32. compared with Isai. lxvi. 3. and finally, the
establishment of the gospel through the whole world, in the 33d
and following verses. The Reader will do well to consult the
Psalm before he proceeds.
Verse 26. But when the Comforter is come"] See on chap,
xiv. 16.
Verses 26, 27. He shall testify — and ye also shall bear wit-
nes's\ He shall bear his testimony in your souls, and ye shall
bear this testimony to the world. And so they did, by their
miracles, their preaching, their writings, their lives, and by
their deaths. Our Lord appears to reason thus : In every re-
spect the unbelief of the Jews is inexcusable. They believe
xiot my doctrine, notwithstanding its purity and holiness.
They believe not in the Father who sent.me, notwithstanding
I have confirmed my mission by the most astonishing mira-
cles. One thing only remains now to be done, i. e. to send
them the Holy Spirit, to convince them of sin, righteousness,
and judgment : and this he shall do, not only by his influence
apon their hearts, hut also by your words : and when they
shall have resisted this Spirit, then the cup of their iniquity
shall be filled up, and wrath shall come upon them to the
uttermost.
But in what sense can it be said, that Christ wrought
cThey hated me without a cause. W*%j*-
26 H" d But when the Comforter is An- ojyrap-
1 T 11 CCIL '•
come, whom 1 will send unto you
from the Father, even the Spirit of truth, which
proceedeth from the Father, ehe shall testify
of me:
27 And ye also shall bear witness, because
* ye have been with me from the beginning.
/Luke 24. 48. Acts 1. 8, 21, 22. & 2. 32. & 3. 15. £c 4. 20, 33. & 5. SC
& 10. 39. & 13. 31. 1 Pet. 5.1. 2 Pet. 1. 16. g Luke 1. 2. UoYr
1.1,2.
more miracles than any other had done, ver. 24. ? for Elijah
and Elishah raised the dead; cured diseases; and made fire
to come down from heaven. Did Christ do greater miracles
than Moses did in Egypt — at the Red sea — at the rockof HoreL;
and at the rock of Kadesh ? Did Christ do greater miracle^
than Joshua did, in the destruction of Jericho — in the passage
of Jordan — in causing the sun and moon to stand still ? To
all this it may be answered, Christ's miracles were greater: !.
As to their number. 2. As to their utility — they were wrought
to comfort the distressed, and to save the lost. 3. Christ
wrought all his miracles by his own power alone ; and they
wrought theirs through his power only. 4. Christ wrought
his numerous miracles in the space of three or four years,
and in the presence of the same people ; and the others were
wrought from time to time in different centuries.
Some critics have confined the whole of this chapter to the
apostles of our Lord, and the work of propagating Christi-
anity, to which they had been called. The whole comment
of Rosenmuller on this chapter proceeds on this plan; and at
once shews how nugatory it is. What learned labour has
there been in the world, to banish the spirit of Christianity
from the earth, while the letter was professed to be scrupulously
regarded! 1. The spiritual union spoken of by Christ, is not
merely necessary for his primitive disciples, but also for all
who would be Christians on earth, and beatified spirits in
heaven. 2. The brotherly love here inculcated, is the duty
and interest of every Christian soul on the face of the earth.
3. The necessity of adorning the Christian profession, by
bringing forth corresponding fruits, is the duty of all who
name the name of the Lord Jesus. 4. The appointment to
and preparation for, the work of the sacred ministry, must
ever be primarily with Christ: for those who have no higher
authority, than that which they derive from man, are never
likely to be useful in christianizing the world. 5. The per-
secution to which the apostles were exposed, has been the
common lot of Christians from the foundation of Christianity.
6. The consolations and influences of Christ's Spirit, have
not been the exclusive privileges of the apostles; they are the
birthright of all the sons and daughters of Godo
4 P
Christ foretells the persecutions his
St; JOHN.
disciples should endure from the Jews
CHAPTER XVI.
Christ warns his disciples, and foretells the persecutions they should receive from the Jezts, 1—4. Foretells his death,
and promises them the Comforter, 5 — 7- Points out his operations among the Jews, and in the world, 8—1 1. His
peculiar influences on the souls of the disciples, 12 — 15. Speaks figuratively of his death and resurrection, at
which his disciples are puzzled, 17, 18. He explains, and illustrates the whole by a similitude, 19—22. Shews
himself to be the Mediator between God and man, and that all prayers must be put up in his name, 23 28. The
disciples clearly comprehend his meaning and express their strong faith in him, 29, SO. He again foretells their
persecution, and promises them his peace and support, 3 1 — 33.
A. M. 4033.
A. D. 29.
An. Olyrap.
CC1I. 1.
THESE things have I spoken
unto you, that ye " should not
be offended.
2 *They shall put you out of the synagogues :
yea, the time cometh, cthat whosoever killeth
you, will think that he doeth God service.
3 And d these things will they do unto you,
because they have not known the Father, nor
me.
4 But e these things have I told you, that
when the time shall come, ye may remember
' o Matt
11
6. & 24
10
&26.
31.
-b ch. 9
22,34
& 12.
42. c Acts
S.I. &9.
1.
& 20. 9,
10,
11.
—d ch.
15.21,
Rom.
10.2.
ICor.
a. s.
1 Tim. 1.
IS
NOTES ON CHAP. XVI.
Verse 1 . These tilings have I spoken] Particularly what is
mentioned in the two last chapters.
Be offended.] Iv« ^»? o-iwuiSaAwrSwe, that ye should not be
stumbled. May not fall away from the faith, nor receive any
injury to your souls, as that man does to his body, who stum-
bles, or falls over a stone, or block, in the way, which he has
not discovered.
Verse 2. They shall put you out of the synagogues] They
will excommuvicate you, and consider you as execrable, and
utterly unworthy to hold any commerce with God by religion;
or with man by civil fellowship. See on chap. ix. 22. In
these excommunications they were spoiled of all their sub-
stances; see Ezrax. 8. and see also Heb. x. 34. and deprived
of their character, their influence, and every necessary of life.
Though the Jewish people had the most humane laws, yet
they were a most vindictive and cruel people.
Thai rvhosoever killeth you, &c] This Paul found; for
more than forty Jews bound themselves under a curse that
they would neither eat nor drink till they had killed him ;
Acts xxiii. 12, 13. and agreeable to this, it is said, in that
Tract of the Talmud, which is entitled ' Bammidbarjl. xxi. ad.
Num. xxv. 1 3. - " He who sheds the blood of the ungodly, is
that I told you of them. And /these a.m.4®4s.
.,. T ., A. D. 29.
things 1 said not unto you at the be- An.oiymp.
ginning, because I was with you. '*'
5 f But now *I go my way to him that sent
me; and none of you asketh me, Whither goest
thou ?
6 But because I have said these things unto
you, h sorrow hath filled your heart.
7 Nevertheless I tell you the truth; It is
expedient for you that 1 go away: for if ] go
not away, l the Comforter will not come unto
eCh.13. 19. & 14. 29.—
& IS. 3. & 14. 28. A ter.
15. 26.
-/ See Matt. 9. 15. g ver. 10, 16. ch. 7. 33.
22. ch. 14. 1. i ch. 7. S9. & 14. 10, 20. cc
equal to him who brings an offering to God." What the
Zealots did is notorious in history. They butchered any
person in cold blood, whom they pretended to believe was an
enemy to God, to the law, or to Moses ; and thought they were
fulfilling the will of God by these human sacrifices. We had
the same kind of sacrifices here in the time of our Popish
Queen Mary.
Verse 3. Because they have not known the Father] See on
chap. xv. 25. Ignorance of the benevolence of GOD, and of
the philanthropy of CHRIST is the grand fountain whence
all religious persecution and intolerance proceed.
Verse -k At the beginning] I would not trouble you by
speaking of these things pointedly at first, when I chose you
to be my disciples ; but have referred them to the present
time, lest you should be discouraged; and now only declare
them because it is absolutely necessary that you should be put
upon your guard.
Verse 5. None of you asketh me, Whither goest thou ?] In
chap. xiii. 36. Peter had asked, Lord, whither goest tlieu?
and Thomas, much the same in chap. xiv. 5. both of whom
had received an answer. But now, at the time when Jesus
was speaking this, none of them asked this question, because
their hearts were filled with sorrow : ver. o\
The great office of the Holy Spirit CHAP. XVI, is to convince men oj sitt, fyc.
AaV233' y°ui butaif I depart, I will send ft JO d Oi righteousness, e because I AxwDS3'
go to my Father, and ye see me no A{Vc^!-vmi'-
more.
11 /Of judgment, because *the prince of this
world is judged.
12 I have yet many things to say unto you.
An. oiymp. hirn unto you.
-... ,' ' . 8 And when he is come, he will
5 reprove the world of sin, and of righteousness,
and of judgment :
9 c Of sin, because they believe not on me;
a Acts 2. S3. Eph. 4. 8. b Or, convince. c Acts 2. 22 — 3f.—~ d Acts
2. s-2. e ch. 3. 14. & 5. 32.
Verse 7. It is expedient — that I go away] In other places
he had shewed them the absolute necessity of his death for the
salvation of men : see Matt. xx. 19. xxvi. 2. Mar. ix. 31. x.
33. Luke ix. 4i. xviii. 32. This he does not repeat here, but
shews them, that by the order of God, the Holy Spirit cannot
come to them, nor to the world, unless he first die: and con-
sequently men cannot be saved but in this way.
Verse 8. He will reprove] E\py!-a, he will demonstrate these
matters so clearly as to leave no doubt on the minds of those
■who are simple of heart; and so fully as to confound, and shut
the mouths of those who are gainsayers. See Acts ii. 1, &c.
The world] The Jewish nation first, and afterwards the
Gentile world ; for his influences shall not be confined to one
people, place, or time.
Verse 9. Of sin] Of the sin of the Jews in not receiving
me as the Messiah, though my mission was accredited by the
very miracles which the prophets foretold : see Isai. xxxv.
3 — 6. This was literally fulfilled on the day of Pentecost,
when the spirit was given ; for multitudes of Jews were then
convinced of this sin, and converted to God ; see Acts ii. 37.
If we take this prediction of our Lord in a more general
sense, then we may consider that itis one of the grand offices of
the Holy Spirit to convince of sin ; to shew men what sin is; to
demonstrate to them that they are sinners, and to shew the
necessity of an atonement for sin : and in this sense the phrase
we^j a/xa^Tiaj, may be understood ; and in this sense it is used
in multitudes of places in the Septuagint : but the words
because they believe not in me, restrict the meaning particularly
to the sm of the Jews in rejecting Christ as the Messiah.
Verse 10. Of righteousness] Of my innocence and holiness,
because I go away to my Father ; of which, my resurrection
from the dead, and my ascension to heaven, shall be complete
proofs. Christ was treated by the Jews as an impostor ; as a
magician ; as one possessed by the devil ; as a wicked person,
seducer, and destroyer oi the law. His vindication from these
charges he chiefly referred to the Holy spirit, the Advocate ;
who by his influences on the minds of the people, and by
his eloquence and energy in the ministry of the apostles, con-
vinced both the Jews and the Gentiles that the sentence of the
Jewish rulers was unjust and infamous; and that the very per-
son whom they had crucified was both Lord and Christ —
Lord, the great governor cf the universe ; and Christ, the
/Acts 26. IS.-—.? Luke 10. IS. ch.12. 31. Eiili. 2. 2. Col. 2. 15.
Beth 2. 14.
Lord's anointed, the promised Messiah. It was a matter oi
the utmost consequence to the Christian cause to have the
innocence and Iwliness of its founder demonstrated ; and the
crime of the Jews in putting him to death, made manifest to
the world. This also has been literally fulfilled: the universe
that has heard of him believes the righteousness and innor
cence of Jesus ; and the Jews, his persecutors, are confounded
and execrated throughout the habitable globe.
Verse 11.0/ judgment] Of the false judgment of the
Jews in condemning the Lord Jesus, who some think is in-
tended here by the ruler of this world: see chap. xiv. 30.
Others think that Satan is meant, whose usurped power over
the world, was now to be greatly restrained, and by and
bye totally destroyed : see chap. xii. 31. Col. ii. 15. Rev. xi.
15. xii. 10, 11. Perhaps our Lord's meaning is, that as a
most astonishing judgment, or punishment, was now about to
fall upon the Jews, in consequence of their obstinate infidelity;
the Holy Ghost by the ministry of the apostles should demon
strale, that this judgment, severe as it might seem, was amply
merited by this worst of all people : and may we not say, tha?:
their continuance in the same crime, sufficiently vindicates
the judgment of God, not only in its being poured out upon
them at first ; but in continuing to pursue them.
It is necessary to observe, that it was one office of the Spiri;
to convince of ajitdgment to come; and this he did particularly
by the Apostles in declaring that God had appointed a day
in which he would judge the world by him whom he had
appointed for that purpose : Acts xvii. 3 1 . And we find
that while Peter was, asserting this doctrine at Caesarea, Acts
x. 42. the Holy Spirit was poured out on the Jews and the
Gentiles which were present, ver. 44, &c. and many were
converted unto the Lord.
One general exposition may be given of these three verses.
The Holy Spirit will convince the world of sin committed, and
guilt and condemnation thereby incurred. Of righteousness —
of the necessity of being pardoned, and made righteous through
the blood of the Lamb, who, after being offered up for sin,
went to the Father, ever to appear in his presence as our inter-
cessor: and of judgment of the great day thereof, when none
shall be able to stand but those whose sins are pardoned, and
whose souls are made righteous. In all that our Lord says
here, there seems to be an allusion to the office of an advocate
4p2
@'hrist speaks concerning his
St. JOHN
death and resurrection.
\. M. 4033.
A.D.29.
An. Qlvmp.
ecu', 1.
a but ye cannot bear them now. '
13 Howbeit, when he, b the Spirit
of truth, is come, 'he will guide you
into all truth: for he shall, not speak of him-
self; but whatsoever he shall hear, that shall
he speak: and he will shew you things to
come.
14 He shall glorify me : for he shall receive
of mine, and shall shew it unto you.
15 d All things that the Father hath are mine:
a Mark 4. 33. 1 Cor. 3. 2. Heb. 5. 12. b ch. 14. 17. & 15. 26 c ch.14.
26. 1 John 2. 20, 27.
in a cause in a court ofjuslice ; who, by producing witnesses,
and pleading upon the proof, convicts the opposite party of
sin, demonstrates the righteousness of his client, and shews the
necessity of passing judgment upon the accuser.
The faith of the Gospel discovers unto us three different
states of man : it shews him, 1st. Under sin, in which there
is nothing but infidelity towards God, because there is no faith
in Jesus Christ.
2. Under grace, in which sin is pardoned, and righteousness
acquired by faith in Christ; who is gone to the Father to
carry on, by his intercession, the great work of redemption.
3. In the peace and glory of heaven, where Christ will reign
with his members ; the devil, with his angels and servants,
being banished into hell by the last judgment.
Thus, in the Christian revelation we are made acquainted
•.'. ith three grand truths, which contain the sum and substance
of all true religion.
The first is, the general corruption of human nature, and
the reign of sin till the corning oi' Christ.
The second is, the reparation of our nature by the Lord
Jesus, and the reign of righteousness, by his grace : Rom. v.
21.
The third is, the condemnation of sinners, and the total
destruction of the kingdom of sin, and of all the power of the
devil, by the last judgment.
Verse 1 2. Ye cannot bear them now.] In illustration of these
three points, Christ had many things to say ; but he found that
Ins disciples would only bear general truths ; yet in saying what
he did, he sowed the seeds of the whole system of theological
knowledge, and heavenly wisdom, which the Holy Spirit of
this truth, afterwards watered and ripened into a glorious har-
vest of light and salvation, by the ministry of the Apostles.
Dr. Light foot supposes that the things which the Apostles
«auld not bear now, were such as these : 1 . The institution of
the Christian Sabbath, and the abolition of the Jewish. 2. The
rejection of the whole Jewish nation, at the very time in
which they expected to be set up and established for ever.
therefore said I, that he shall take of A ™;4?„33-
mine, and shew it unto you. An.oiymp.
ecu 1
16 f e A little while, and ye shall '—
not see me : and again a little while, and ye
shall see me, f because I go to the Father.
17 Then said some of his disciples among
themselves, What is this that he saith unto us,
A little while, and ye shall not see me : and
again a little while, and ye shall see me: and,
Because 1 go to the Father ?
tf Matt. 1 1, 27. ch. 3. 35. 8c 13. 3. & 17. 10.-
33. & 14. 19. /ver. 2S.
— e ver. 10. ch. 7. 33. & IS.
ch. 13. 3.
3. The entire change of the whole Mosaic dispensation, and
the bringing the Gentiles into the church of God.
Verse 1 3. He will guide you] He will consider your feeble
infant state ; and as a father leads his child by the hand, so
will the Holy Spirit lead and guide you.
The Vulgate, and some copies of the Itala, read, he will
teach you all truth ; but this, and more is implied in the
word bhyno-u, he will lead ; besides, this reading is not ac-
knowledged by any Greek MS.
He shall not speak of himself] He shall teach nothing con-
trary to what I have taught you :
But whatsoever he shall hear] Of the Father and me, that
he shall speak ; and thus shew the intimate consent between
himself, the Father, and Christ. It is one conjoint testimony
in Avhich the honour and glory of the Holy Trinity and man's
salvation are equally concerned.
And he will shew you things to come.] He will fully explain
every thing that may now appear dark or difficult to you ;
will give you such a knowledge of futurity as shall, in all ne-
cessary cases, enable you to foretell future events: and shall
supply every requisite truth, in order to make the new cove-
nant revelation complete and perfect.
Verse \b. All things that the Father hath are mine] If Christ
had not been equal to God, could he have said this without
blasphemy ?
And shall shew it unto you.] As Christ is represented the
ambassador oi the Father; so the Holy Spirit is represented
the ambassador of the Son ; coming vested with his authority,
as the interpreter, and executor of his will.
Verse 16. A Utile while] He had but a few hours to live.
Andys shall not see me] I shall be hidden from your view
in the grave.
Again a little while] In three days after my death :
Ye shall see me] I will rise again, and shew myself to you.
Or, as I am going by my ascension to the Father, in a short time,
ye shall see me personally no more : but in a little while I shall
pour out my spirit apon you, and others, through your minis-
The disciples are puzzled
CHAP. XVI.
18 They said therefore, What is this
A. D. 29.
An oiymp. that he saith, A little while ? we can-
ecn. 1. „ , . ,
not tell what he saith.
19 Now Jesus knew that they were desirous
to ask him, and said unto them, Do ye enquire
among yourselves of that I said, A little while,
and ye shall not see me: and again a little
while, and ye shall see me ?
20 Verily, verily, 1 say unto you, That ye
shall weep and lament, but the world shall re-
joice : and ye shall be sorrowful, but your sor-
row shall be turned into joy. %
21 "A woman when she is in travail hath
sorrow, because her hour is come: but as soon
as she is delivered of the child, she remember-
eth no more the anguish, for joy that a man
is born into the world.
slsai,26. 17.
-b ver. 6. cLske 24. 41, 52- ch.
Acts 2. 46. h 13. 52. 1 Pet. 4. 8.
14. 1,27. & 20.20.
try; and ye shall see me virtually in the great and wonderful
work whichshall then take place in the hearts and livesof men.
This may also refer to his coming again to destroy the Jew-
ish state; and also to judge the world: but how can this
latter be said to be in a little while ? Because a thousand years
are but as a day in the sight of God : Ps. xc. 4.
Verse 18. What is this that he saith] They knew from
what he had said, that he was to die; but knew not what he
meant by their seeing him again in a little lime.
Verse 20. Ye shall weep and lament] To see me crucified
and laid in the grave.
But the world shall rejoice] The chief priests, scribes, Pha-
risees, and persecuting Jews in general, will triumph, hoping
that their bad cause is crowned witli success.
But your sorrow shall be turned into joy. j When ye see me
risen from the dead.
It is very evident that our Lord uses the word world in se-
veral parts of this discourse of his, to signify the unbelieving
and rebellious Jews.
Verse 21. For joy that a man is born] Av^wtto; is put here
for a human creature, whether male or female: as homo among
the Romans denoted either man or woman.
Verse 22. Your joy no man takcthfrom you.] Or, shall take
away — Some excellent MSS. and Versions read the verb in
the future tense. Our Lord's meaning appears to have been
this; that his resurrection shoald be so completely demonstrated
to them, that they should never have a doubt concerning
it; and consequently that their joy should be great and per-
manent, knowing that the atonement was made, the victory
and enquire what is meant.
22 5And ye now therefore have sor- a,4ma^-
•% A. II. 29.
row : but I will see you as:ain and An- °!yrov
Cf'II 1
c your heart shall rejoice, and your ■ —
joy no man taketh from you.
23 And in that day yeishall ask menothing. dYe
rily, verily, 1 say unto you, Whatsoever ye shall
ask the Father in my name, he will give it you,
24 Hitherto have ye asked nothing in my
name : ask, and ye shall receive, e that your joy
may be full.
25 These things have I spoken unto yon in
f proverbs: but the time cometh, when I shall
no more speak unto you in 8 proverbs, but I
shall shew you plainly of the Father.
26 * At that day ye shall ask in my name: and
I say not unto you, that 1 will pray the Father
for vou :
d Matt. 7. 7. ch. 14. 13. & 15. 16 ech. 15. 11. /Or, parables.
g Or, parables h ver. 23.
gained, and the kingdom of heaven opened to all believers.
Therefore it is said, Acts iv. 33. that tvith great power did (lie
apostles give witness of the res-rcction of the Lord Jesus.
Verse 23. Ye shall ask me nothing.] Ye shall then be led
by that spirit which guides into all truth, to consider me ia
the character of Mediator in the kingdom of God ; and to
address your prayers to the Father in my name — in the name
of Jesus the Saviour, because I have died lo redeem you : in
the name of Christ the Anointer, because I have ascended to
send down the gift of the Holy Ghost.
Verse 24. Hitherto have ye asked nothing in my name] Ye
have not as yet considered me the great Mediator between
God and man : but this is one of the truths which shall be
more fully revealed to you by the Holy Spirit.
Ask] In my name; and ye shall receive — all the salvation
ye thus request; the consequence of which shall be, that
your joy shall be full; ye shall be thoroughly happy in being
made completely holy.
Verse 25. In proverbs] That is, words which, besides their
plain, literal meaning, have another, viz. a spiritual or figura-
tive ©ne. I have represented heavenly things to you through
the medium of earthly.
The time cometh] Viz. the interval from his resurrection
to his ascension; which consisted of forty days; during
which he instructed his disciples in the most sublime mys-
teries and truths of his kingdom. Acts i. 3.
Verse 26. I say not unto you, that I will pray the Father
for you] I need not tell you that I will continue your inter-
cessor : I have given you already so many proofs of my. lore.
Christ explains himself, and the St. JOHN,
27 "For the Father himself loveth
you, because ye have loved me, and
A. M. 4053.
A. D. 29.
An.'.Olymp.
CCH. I.
God.
* have believed that I came out from
23 cl came forth from the Father, and am
come into the world : again, 1 leave the world,
and go to the Father.
29 % His disciples said unto him, Lo, now
speakest thou plainly, and speakest no "pro-
verb.
30 Now are we sure that e thou knowest all
things, and needest not that any man should ask
a Ch. 14. 21, 23. b ver. 30. ck. 3. 1 3. & 17. 8. c ch. 13. 3. d Or,
parable. e ch. 21. 17. /'ver. 27. ch. 17. 8. g Matt. 26. 31. Mark 14.
■■27.— h ch. 20. 10. i Or, his own home.
that ye cannot possibly doubt this : besides, the Father him-
self needs no intreaty to do you good, for he loves you, and
is graciously disposed to save you to the uttermost, because
ye have loved me, and believed in me as coming from God, for
the salvation of the world.
Verse 28. I came forth from the Father] With whom I
existed from eternity in glory.
Am come into the world] By my incarnation.
I leave the world] By my death.
And go to the Father.] By my ascension. These four words
contain the whole oeconomy of the gospel of man's salvation,
and a consummate abridgment of the Christian faith. This
gave the disciples a key to the whole of our Lord's discourse;
and especially to that part, ver. 16. that had so exceedingly
embarrassed them*, as appears by verses 17 and 18.
Verse 29. Lo, now speakest thou plainly] The disciples re-
ceived more light now on the nature of Christ's person and
office, than they had ever done before.
Verse 30. Now are we sure that thou knowest all things] Is
not the following the meaning of the diseiples ? We believe
that thou art not only the Messiah, who earnest out from God;
but that thou art that God who scarchest the heart and triest
the reins ; and needest not to be asked, in order to make thee
acquainted with the necessilic of thy creatures; for thou
perfectly knowest their wants, and art infinitely disposed to
relieve them.
Verse 31. Do ye now believe?] And will ye continue to
believe ? Ye are now fully convinced ; and will ye In the
hour of trial retain your conviction, and prove faithful and
steady 1
Verse 32. The hour cometh] Ye shall shortly have need of all
the faith ye profess — ye now believe me to be the Omniscient ;
but ye will find difficulty to maintain this faith, when ye
see me seized, condemned, and crucified as a malefactor,
An. Olvmp.
ceii. l.
disciples comprehend his meaning,
thee: by this we believe that thou A:af:4^3
J A. D. 'z9.
earnest forth from God.
31 Jesus answered them, Do ye now
believe ?
32 s Behold, the hour cometh, yea, is now come,
that ye shall be scattered, * every man to fhis
own, and shall leave me alone : and k yet I am
not alone, because the Father is with me.
33 These things I have spoken unto you, that
■ in me ye might have peace. '" In the world ye
shall have tribulation : ° but be of good cheer :
0 1 have overcome the world.
k Ch. 8. 29. & 14. 10, 11 1 bai. 9. 6. ch. 14. 27. Rom. 5. 1. Eph. 2
14 Col. 1. 20. m ch. 15. 19, 20, 21. 2 Tim. 3. 12. n ch. 14. 1.
o Horn. 8. 37. 1 John 4. 4. 6c 5. 4.
Yea, your faith will be then so shaken, that ye shall run
away, each striving to save himself at his own home, or
among his kindred.
Verse 33. That in me ye might luxve peace.] I give you this
warning as another proof that I know all things ; and to the
end that ye may look to me alone for peace and happi-
ness. The peace of God is ever to be understood as includ-
ing all possible blessedness — light, strength, comfort, support,
a sense of the divine favour, unction of the Holy Spirit, pu-
rification of heart, &c. &c. and all these to be enjoyed in
Christ.
In the world ye shall have tribulation] Or, as most of the
very best MSS. read, e^stf, ye have — the tribulation is at hand;
ye are just about to be plunged into it.
But be of good cheer] Do not despond, on account of what
I have said : — the world shall not be able .to overcome you,
how severely soever it may try you.
I have overcome the world.] I am just now going by my
death to put it and its god to the rout.
My apparent weakness shall be my victory : my ignominy
shall be my glory ; and the victory which the world, the
devil, and my adversaries in general shall appear to gain
over me, shall be their own lasting defeat, and my eternal
triumph — Hear not !
Lather writing to Philip Melancthon quotes this verse, and
adds these remarkable words ; " Such a saying as this, is wor-
thy to be earried from Rome to Jerusalem upon one's knees."
One of the grand subjects in this chapter, the mediation
of Christ, is but little understood by most Christians. Christ
having made an atonement for the sin of the world, has as-
cended to the right hand of the Father, and there he appears
in the presence of God for us. In approaching the throne
of grace, we keep Jesus, as our sacrificial victim, continually
Christ, as high priest, offers
in view: our prayers should be directed through him to the
Father; and under the conviction that his passion and death
have purchased every possible blessing for us, we should, with
humble confidence, ask the blessings Ave need; and as in him
the Father is ever well pleased, we should most confidently
expect the blessings he has purchased. We may consider
also, that his appearance before the throne in his sacrificial
character, constitutes .the great principle of mediation or iu-
GHAP. XVII.
up the great sacrificial prayer
tercession. He has taken our nature into heaven; in that
he appears before the throne: — this, without a voice speaks
loudly for the sinful race of Adam, for whom it was assumed ;
and on whose account it was sacrificed. On these ground?
every penitent, and every believing soul may ask and receive,
and their joy be complete. By the sacrifice of Christ, Ave ap-
proach God : through the mediation of Christ, God come?
doAvn to man.
CHAP. XVII.
Christ prays' the Father to glorify him, 1. In what eternal life consists, 2,3. Shezvs that he has glorified his Fa-
ther, by fulfillinghis xoill upon earth, and revealing him to the disciples, 4 — 8. Prays for them, that they may
be preserved in unity and kept from evil, 9 — 16. Prays for their sanctification, 17 — 19- Prays also for those
who should believe on him through their preaching, that they all might be brought into a state of unity, and finally
brought to eternal glory, 20 — 26.
Vd *s9?* T^HESE words spake Jesus, and
An.oiymp. JL lifted up his eyes to heaven, and
. said, Father, "the hour is come: glo-
rify thy Son, that thy Son also may glorify thee:
a Ch.12. 23. & 13. 32. b Dan. 7. 14. Matt. 11. 27. & 28. 18. ch. 3. 35. &
NOTES ON CHAP. XVII.
Verse 1 . These words spake Jesus'] That is, A\hat is related
in the preceding chapters. We may consider our Lord as still
moving on towards Gethsemane, not having yet passed the
brook Kedron, chap, xviii. 1 .
Our Lord, Avho Avas noAV going to act as high-priest for the
whole human race, imitates in his conduct that of the Jewish
high-priest on the great day of expiation ; Avho in order to of-
fer up the grand atonement for the sins of the people,
1 . Washed himself, and put on clean linen garments. This
Christ appears to have imitated, chap. xiii. 4. He laid aside
his garments, girded himself with a toAvel, &e. There is no
room to doubt that he and his disciples had been at the bath
before ; see chap. xiii. 10.
2. The high-priest addressed a solemn prayer to God, 1.
For himself '; this Christ imitates, ver. 1 — 5. 2. For the
sons of Aaron: our Lord imitates this in praying for his dis-
ciples, ver. 9 — 19. 3. For all the people: our Lord appears
to imitate this also in praying for his church, all Avho should
believe on him through the preaching of the apostles and their
successors, ver. 20 — 24. After Avhich he returns again to his
disciples, ver. 2.5, 26. See Calmet's Diet, under Expiation ;
and see La Grande Bible de M. Martin, in loc.
I. Our Lord's prayer for himself, ver. I — >5.
Fatlur] Here our Lord addresses the whole divine nature,
2 6As thou hast given him power ^d4®3,3*
over all flesh, that he should give ^'3™^
eternal life to as many cas thou hast
given him.
5. 27. 1 Cor. 15. 25, 27. Phil. 2. 10. Hebr. 3.8. ever. 6, 9, 24. ch. 6. 37.
as he is noAV performing his last acts in his state of humili-
ation.
Glorify thy Son] Cause him to be acknowledged as the pro*
mised Messiah, by the Jewish people; and as the universal
Saviour, by the Gentile Avorld : and let such proofs of his God-
head be given,as shall serve to convince and instruct mankind.
That thy Son also may glorify thee] That by dying he may
magnify thy law and make it honourable, respected among
men — shew the strietness of thy justice, and the immaculate
purity of thy nature.
Verse 2. As thou hast given him power] As the Messiah,
Jesus Christ, received from the Father universal dominion. All
flesh, i. e. all the human race Avas given unto him, that by one
j sacrifice of himself he might reconcile them all to God : having
by his grace tasted death for every man, Heb. ii. 9. And this
was according to the promise of the universal inheritance made
to Christ, Psal. ii. 8. which Avasto be made up of the Heathen,
and the uttermost parts of the land, all the JeAvish people. So
that he got all from God, that he might give his life a ransom
for the Avhole. See 2 Cor. v. 14, 15. Rom. v. 21. 1 Tim.rJ.
4, 6.
That he shoidd give eternal life,Ssc] As all Avere delivered
into his power, and he poured out his blood to redeem all, then
the design of God is that all should have eternal life ; because
all are given for this purpose to Christ : and that tins end might
Christ shews in what
St. JOHN.
eternal life consists.
A. M. 4035.
A.D. '29.
An. Olymp.
CCI1.1.
3 And a this is life eternal, that they
might know thee *the only true God,
andJesusChrist/whom thou hast sent.
4 d I have glorified thee on the earth : e I have
finished the work / which thou gavest me to do.
5 And now, O Father, glorify thou me with
aTsai. 53. 11. Jer. 9. 21.— b 1 Cor. 8. 4. I Theas. 1. 9. c ch. 3. 34.Sc 5.
36, 37. & 6. 29, 57. Si 7. *9. & 10. 3G.& 11.42. rich. 13. 31. & 14. 13.
e ch. 4. 34, & 5. 36. & 9. 3. & 19. 30.
be accomplished, lie has become their sacrifice and atone-
ment.
Verse 3. This is life eternal] The salvation purchased by
Christ, and given to them who believe, is called life, 1. Be-
cause the life of man was forfeited to divine justice; and the
sacrifice of Christ redeemed him from that death to which he
was exposed. 2. Because the souls of men were dead in tres
passes and sins; and Christ quickens them by his word and spi-
rit. 3. Because men who are not saved by the grace of Christ,
do not live, they only exist : no good purpose of life being-
answered by them. But when they receive this salvation, they
live — answer all the divine purposes, are happy in themselves,
useful to each other, and bring glory to God. 4. It is called
eternal life, to shew that it reaches beyond the limits of time ;
and that it necessarily implies, 1. the immortality of the soul,
2. the resurrection of the body, and 3. that it is never to end,
hence called eriwtos t*»u, a life ever living ; from an, always,
and «», being or existence. And indeed no words can more
forcibly convey the idea of eternity than these. It is called »'
ewwvws lion, that eternal life, by way of eminence. There
may be an eternal existence without blessedness ; but this is that
eternal life, with which infinite happiness is inseparably con-
nected.
The only true God] The way to attain this eternal life is to
acknowledge, worship, and obey, the one only true God; and
to accept as teacher, sacrifice and Saviour, the Lord Jesus,
the one and only true Messiah. Bishop Pearce's remark here
is well worthy the Reader's attention :
" What is said here of the only true God, seems said in op-
position to the gods whom the heathens worshipped ; not in
opposition to Jesus Christ himself, who is called the true God
by John in 1 Epist. v. 20."
The words in this verse have been variously translated, 1 .
That they might acknowledge thee, and Jesus Christ whom
thou hast sent, to be the only true God. 2. That they might
acknowledge thee, the only true God, and Jesus whom thou
hast sent, to be the Christ or Messiah. 3. That they might
acknowledge thee to be the only true God, and Jesus Christ to
be him whom thou hast sent. And all these translations the
original will bear. From all this we learn that the only way
in which eternal life is to be attained is by acknowledging the
true God and the divine misgioa •/ Jesue Christ, he being sent
thine own self with the glory s which A^Mj*%3-
I had with thee before the world was. An.oiymr
6 "J[ AI have manifested thy name —
unto the men ' which thou gavest me out of the
world: thine they were, and thou gavest them
me; and they have kept thy word.
/Ch. 14. 31. 8t 15. 10.— g ch. 1. 1, 2. & 10. 30. & 14. 9. Phil. 2. 6. Coi
t. 15, 17. Hebr. 1. 3, 10. h ver. 26. Ps. 22. «2. i ver. 2. 9, 11. eh.6.
37, 39. & 10. 29. & 15. 19.
of God to redeem men by his blood : being the author of eter-
nal salvation to all them that thus believe, and conscientiously
keep his commandments.
A saying similar to this is found in the Institutues of Menu.
Brigoo, the first emanated being, who was produced from
the mind of the Supreme God, and who revealed the know-
ledge of his will to mankind, is represented as addressing the
human race and saying: " Of all duties, the principal is to
acquire from the XJpanishads (their sacred writings) htrueknom-
ledge of one supreme God ; that is, the most exalted of sciences,
because it ensures eternal life. For in the knowledge and ado-
ration of one God, all the rules of good conduct are fully com-
prised." See Institutes of Menu, chap. xii. Inst. 85, 87.
Verse 4. I have glorified thee] Our Lord, considering him-
self as already sacrificed for the sin of the world, speaks of
having completed the work which God had given him to do ;
and he looks forward to that time when, through the preaching
of bis gospel, his sacrifice should he acknowledged, and the
true God should be known and worshipped by the whole world.
Verse 5. Before the world was.] That is, from eternity, be-
fore there was any creation — so the phrase, and others similar
to it, are taken in the sacred writings, see ver. 24. Psal. xc. 2.
Eph. i. 4. See chap. i. 1. Let the glory of my eternal divi-
nity surround and penetrate my humanity, in its resurrection,
ascension, and in the place which it is to occupy at thy right
hand, far above all creatures, Phil. ii. 6, 9.
II, Our Lord's prayer for his disciples, ver. G, 19.
Verse 6. I have manifested thy name] E<?eweff<r«, I have
brought it into light, and caused it to shine in itself, and to il-
luminate others. A little of the Divine Nature was known by
the works of creation ; a little more was known by the Mosaic
revelation : but the full manifestation of God, his nature, and
his attributes, came only through the revelation of Christ.
The men which thou gavest me] That is, the apostles, who
having received this knowledge from Christ, were, by their
preaching and writings, to spread it through the whole world.
Out of the world] From among the Jewish people ; for in
this sense is the word pc<q*os to be understood in various parts
of our Lord's last discourses.
Thine they were] Objects of thy choice, and thou gavest them
to me from among this very unbelieving people, that they might
be my disciples and the heralds of my salvation.
Jesus prays for his disciples,
A^4(P* 7 Now they have known that all
An. oiymp. things whatsoever thou hast given me
are of thee.
8 For I have given unto them the words " which
thou gavest me ; and they have received them,
s and have kuowu surely that I came out from
thee; and they have believed that thou didst
send me.
9 I pray for them : CI pray not for the world,
but for them which thou hast given me; for
they are thine.
CHAP. XVII. that they may be kept in the truth
10 And all mine are thine, and A:^4?n8'
' A. U 29.
cCh.8. 28.& 12. 49 & 14. 10.-
dch. 16. 15.-
-iTei-.25.cU. 16.27, SO. c 1 John 5. 19.
— e eh. 13. 1.& 16. 28.
And they have kept thy word] Though their countrymen
have rejected it : and they have received me as thy well be-
loved Son in whom thou delightest.
Verse 8. I have given — them the words] I have delivered
thy doctrine to them, so that they have had a pure teaching
immediately from heaven : neither Jewish fables nor fictions
of men have been mingled with it.
And have knotvn surely] Are fully convinced and acknow-
ledge that I am the promised Messiah, and that they are to
look for none other ; and that my mission and doctrine are all
divine, ver. 7, 8.
Verse 9, I pray not for the world] I am not yet come to
that part of my intercession, see ver. 20. I am now wholly
employed for my disciples, that they may be properly quali-
fied to preach my salvation to the ends of the earth. Jesus
here imitates the high-priest, the second part of whose prayer
on the day of expiation, was for the priests, the sons of Aa-
ron, see on ver. 1 . These words may also be understood as
applyiag to the rebellious Jews. God's wrath was about to
descend upon them, and Christ prays that his own followers
might be kept from the evil, ver. 15. But he does not thus
pray for the world, the rebellious Jews, because the cup ol
their iniquity was full, and their judgment slumbered not.
Verse 10. I am glorified in them.] Christ speaks of the
things which were not, but which should be, as though they
were. He anticipates the glorifying of his name, by the suc-
cessful preaching of the apostles.
Verse 11. I am no more in the world.] I am just going to
leave the world, and therefore they shall stand in need of pe-
culiar assistance and support. They have need of all the in-
fluence of my intercession, that they may be preserved in thy
truth.
Keep through thine own name those whom thou hast given me]
Instead of ov; ^wmsj jwot, those whom thou hast given me,
ABCEHLMS. Mt. BHV. and nearly one hundred others, read
w, which refers to the iv> wpan <rou, thy name, immediately
''thine are mine; and I am glorified A"^?r
in them.
11 "And now I am no more in the world, but
these are in the world, and I come to thee.
Holy Father, 7keep through thine own name
those whom thou hast given me, 8 that they ma}
be one, h as we are.
12 While I was with them in the world, ')
kept them in thy name : those that thou gavest
me I have kept, and *none of them is lost.
/IPet. 1.5.Judel. £-ver.21,&c. Ach.10 50. i ch. 6. S9. & 10.28
Hebr. 2. 13. k ch. 18. 9. 1 John 2. 19.
preceding. The whole passage should be read thu3 : Hob;
Father, keep them through thy own name which thou hast given
me, that they may be one, &c. By the name here, it is evi-
dent, that the doctrine or knowledge of the true God is intend
ed; as if our Lord had said, Keep them in that doctrine whick
thou hast given me, that they may be one, &c. This read
ing is supported by the most ample evidence and indisputable,
authority. Griesbach has admitted it into the text, and Pro
fessor White in his CRISEfiS says of it, Lectio indubic g?
nuina, " It is without doubt, the genuine reading."
That they may be one] That they, and all that believe
through their word (the doctrine which I have given them)
may be one body, united by one Spirit to me their living head-
The union which Christ recommends here, and prays for, is
so complete and glorious, as to be fitly represented by thai
union which subsists between the Father and the Son.
Verse 1 2. I kept them in thy 7iame] In thy doctrine and trutL
But the Son of perdition] So we find that Judas, whom all
account to have been/osf.and whose case at best is extremeh
dubious, was first given by God to Christ ? But why was he
lost ? Because, says St. Augustin, he would not be saved : and
he farther adds, After the commission of his crime, he might
have returned to God and have found mercy. Aug. Serin,
125. n. 5. Psal. cxlvi. n. 20. Ser. 352. n. 8. and in Psal. cviii-
See Calmet ; who remarks, Judas only became the son of per'
dition, because of his wilful malice, his abuse of the grace
and instructions of Christ; and was condemned through his
own avarice, perfidy, insensibility and despair. In behalf of
the mere possibility of the salvation of Judas, seethe obser-
vations at the end of Acts i.
Perdition or destruction is personified; and Judas is repre-
sented as being her son, i. e. one of the worst of men — one
whose crime appears to have been an attempt to destroy not
only the Saviour of the world, but also the whole human race.
And all this he was capable of through the love of money '.
How many of those who are termed creditable persons \a the
4q
Me prays that they may be
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A. D. '29.
An. Olymp
CCIJ. !.
"but the son of perdition; 6that the
scripture might be fuliilled.
13 And now come I to thee; and
these things I speak in the world, that they
might have my joy fulfilled in themselves.
14 CI have given them thy word; rfand the
world hath hated them, because they are not of
the world, eeven as I am not of the world.
St. JOHN. sanctified and preserved from evil
15 § I pray not that thou shouldest
a Ch C. 10 & 13. 1 8. b Ps. 109. 8. Acts 1 . 20. c ver. 8. d ch. 1 5.
18, 19. 1 John 3. 13. e ch. 8.23. ver. 16. /Matt. 6.13. Gal. 1.4. 2Thess
world, have acted his crime over a thousand times ! To Judas
and to all his brethren, who sell God and their souls for money,
and who frequently go out of this world by a violent voluntary
death ; we may apply those burning words of Mr. Blair, with
very little alteration :
" O cursed lust of gold ! when for thy sake
The wretch throws up his interest in both worlds,
First hang'd in this, then damrtd in that to come."
That the Scripture might be fulfilled.] Or, thus the Scripture
is fulfilled, see Psal. xli. 9. cix. 8. compared with Acts i. 20.
Thus the traitorous conduct of Judas has been represented
and illustrated by that of Ahitophel, and the rebellion of Ab-
salom against his father David. Thus what was spoken con-
cerning them, was also fulfilled in Judas : to him therefore
these Scriptures are properly applied, though they were ori-
ginally spoken concerning other traitors. Hence we plainly
see that the treachery of Judas was not the effect of the pre-
diction, for that related to a different case : but as his was of
f he same nature with that of the others ; to it the same Scrip-
tures were applicable.
Verse 1 3. My joy fulfilled in themselves.'] See on chap. xv. 1 1 .
Verse 1 4>. I have given them thy word] Or, thy doctrine —
w \oyav o-ov. In this sense the word Xoyos is often used by
St. John.
And the world hath hated them] The Jewish rulers, &c.
have hated them. — Why ? Because they received the doctrine
of God, the science of salvation ; and taught it to others.
They knew Jesus to be the Messiah, and as such they pro-
claimed him: our Lord speaks prophetically of what was
about to take place. How terrible is the perversion of human
nature! Men despise that which they should esteem; and
endeavour to destroy that, without which they must be de-
stroyed themselves!
Verse 15. That thou shouldest take them out of ilie world]
They must not yet leave the laud of Judea : they had not as
yet borne their testimony there, concernirtg Christ crucified
and risen again from the dead To take them away before
this work was finished, would not answer the gracious design of
God. — ! .Christ does not desire that his faithful apostle'! should
A.M. 4033.
a. n. 29.
An. Olyrap.
CCII. 1.
take them out of the world, but •''that
thou shouldest keep them from the evil.
16 s They are not of the world, even as 1 am
not of the world.
17 f * Sanctify them through thy truth: *thy
word is truth.
18 k As thou hast sent me into the world, even
3.3. I John 5. 18. ,g ver. 14. A ch 15. 3 Acts 15. 9. Eph. 5. 26. 1 Pet
i. 22. i t Sam. 7. 28. Ps. 119. 142, 151, ch. 8. 40. k ch. 20. 21. '
soon die, and be taken to God. No : but that they may live
long, labour long, and bring forth much fruit. 2. He does not
intimate that they should seclude themselves from the world,
by going to the desert or to the cloisters ; but that they should
continue in and among the world, that they may have the op-
portunity of recommending the salvation of God. 3. Christ
only prays that while they are in the world, employed in the
work of the ministry, that they may be preserved from the influ-
ence rov Tovtijou, of the evil one, the Devil, who had lately en-
tered into Judas, chap. xiii. 27. and who would endeavour to
enter into them, ruin their souls and destroy their work. A
devil without can do no harm ; but a devil within ruins all.
Verse 17. Sanctify them] Ay»*ow, from a, negative, and yu,
the earth. Thi3 word has two meanings : I. It signifies to con-
secrate, to separate from earth and common use, and to devote
or dedicate to God and his service. 2. It signifies to make
holy or pure. The prayer of Christ may be understood in
both these senses. He prayed, 1. That they might be fully
consecrated to the work of the ministry and separated from
all worldly concerns. 2. That they might be holy, and pat-
terns of all holiness to those to whom they announced the sal-
vation of God. A minister who engages himself in worldly
concerns is a reproach to the gospel : and he who is not saved
from his own sins, can with a bad grace recommend salvation
to others.
Through thy truth] It is not only according to the truth of
God that ministers are to be set apart to the sacred work;
but it is from that truth, and according to it, that they must
preach to others. «That doctrine which is not drawn from the
truth of God, can never save souls. God blesses no word but
his own ; because none is truth without mixture of error, but
that which has proceeded from himself. Our Lord still acts
here he reference to the conduct of the high-priest, to whom
it belonged to sanctify the priests, the sons of Aaron : see on
ver. 1.
Verse 1 8. As thou hast sent me — so havel also sent them] The
apostles had the same commission which Christ had, considered
as man — they were endued with the same spirit, so that they
could not err, asd their w»rd was accompanied with the sam**
success.
He prays that they may be one
CHAP. XVII.
with him, andjinatly glorified
a.m. 4033, s.0 have j also sent them into the
An. Olytnp. WOrld,
CC1I 1
___1_L 19 And* for their sakes I sanctify my-
self, that they also might be * sanctified through
the truth.
20 % Neither pray I for these alone, but for
them also which shall believe on me through
their word ;
21 cThat they all may be one; "as thou,
Father, art in me, and I in thee, that they also
may be one in us : that the world may believe
that thou hast sent me.
22 And the glory which thou gavest me, I
have given them ; e that they may be one, even
as we are one :
23 I in them, and thou in me, 7that they
a I Cor. 1. 2, 30. lThess.4. 7. Heb. 10. 10. b Or, truly sanctified.
c ver 11,22, 23. ch. 10. 16. Horn. 12. 5. Gal. 3.*8. d eh. 10. 38.
fe 14, ii, e ch. 14. 20. 1 John 1. 3. & 3. 24.
Verse 1 9. I sanctify myself} I consecrate and devote myself
to death — that I may thereby purchase eternal salvation for
them. There seems to be here an allusion to the entering of
the high-priest into the holy of holies, when, having offered
the sacrifice, he sprinkled the blood before the ark of the
covenant. So Jesus entered into the holiest of all by his own
blood, in order to obtain everlasting redemption for men : see
Heb. ix. 1 1 — 1 3. The word, ocyiaty, to consecrate or sanctify,
is used in the sense of devoting to death, in Jer. xii. 3. both in
the Hebrew, and in the Septuagint : the Hebrew BHp, signifies
also to sacrifice.
III. Our Lord's prayer for his church, and for all who
would believe on his name, through the preaching of the
apostles and their successors : see on ver. 1 .
Verse 20. Neither pray I for these alone] This prayer ex-
pends itself through all ages, and takes in every soul that be-
lieves in the Lord Jesus.
And what is it that Christ asks in behalf of his followers ?
The greatest of blessings: unity, peace, love, and eternal glory.
Verse 21. That they all may be one] This prayer was
literally answered to the first believers, who were all of one
Iieart and of one soul i Acts iv. 42. And why is it that be-
lievers are not in the same spirit now ? Because they neither
attend to t\»e example, nor to the truth of Christ.
That the world may believe] We have already seen that the
word Kcapos, world, is used in several parts of this last dis-
course of our Lord, to signify the Jewish people only.
Christ will have all his members to be one in spirit — one in
rights and privileges, and one in the blessedness of the future
world.
may be made perfect in one ; and that K£\>^
the world may know that thou hast ^ijb™**
J ecu. I
sent me, ami hast loved them, as thou — :
hast loved me.
24 s Father, I will that they also, whom thou
hast given me, be with me where I am ; that
they may behold my glory which thou has!
given me : h for thou lovedst me before the
foundation of the world.
25 O righteous Father, 'the world hath not
known thee; but ftI have known thee, and
'these have known that thou hast sent me.
26 "And I have declared unto them thy
name, and will declare it: that the love n where-
with thou hast loved me may be in them, and I
in them.
/Col. 3. 14 g ch. 12. 26. & 14. 3. 1 Thess. 4. 17. h ver. 5. » ch.lS
21. & 16.3. kch.7. 29. & 8. 55. & 10. 15. /ver. 8. ch. 16. 27.
f» ver. 6. ch. 15. 15. n ch. 15. 9.
Verse 22. And the glory which thou gavest me, I have given,
them] That is, the power to work miracles, and to preach
unadulterated truth, say some : but as our Lord is not here
praying for the disciples, but for all those who should believe
on him through their word: ver. 20. it is more natural to under-
stand the passage thus. As Christ, according to his Imman
nature, is termed the Son of God, he may be understood as
saying. " I have communicated to all those who believe, or
shall believe in me, the glorious privilege of becoming sons of
God; that, being all adopted children of the same Father, they
may abide in peace, love, and unity" For this reason it is
said, Heb. ii. 11. Christ is not ashamed to call them brethren.
However, our Lord may here, as in several other places, be
using the past for the future ; and the words may therefore
be understood of the glory which they were to share with him
in heaven.
Verse 23. Tliat the world may know] That the Jewish
people first, and secondly the Gentiles, may acknowledge me
as the true Messiah, and be saved unto life eternal.
Verse 24. That they may behold my glory] That they may
enjoy eternal felicity with me in thy kingdom. So the word is
used, chap. iii. 3. Matt. v. 8. The design of Christ is, that
all who believe, should love and obey, persevere unto the end,
and be eternally united to himself, and the ever blessed God,
in the kingdom of glory.
Verse 25. The worldhath not knoivn thee] Have not acknow-
ledged me. See on chap. i. 11, 12.
And these have known] Here our Lord returns to the dis-
ciples, speaks, 1st. of their having received him as the Mes-
siah; 2dly. Of his making the father known unto them ; 3dlv,
4 Q 2
Christ passes the brook Cedron, and
St. JOHN.
goes to the garden of Gethsemane,
Of his purpose to. continue to influence them by the spirit of
truth, that they might be perfectly united to God by an in-
dwelling Saviour for ever.
Verse 26. I have declared unto them thy name, &c] I have
taught them the true doctrine.
And will declare it] This he did. 1st. By the conversations
be had with his disciples after his resurrection, during the
apace of forty days. 2dly. By the Holy Spirit which was
poured out upon them on the day of Pentecost. And all these
declarations Jesus Christ made, that the love of God, and
Christ Jesus himself might dwell in them ; and thus they were
to become a habitation for God through the eternal Spirit. •
Our Lord's sermon, which he concluded by the prayer
recorded in this chapter, begins at ver. 13. of chap. xiii. and
is one of the most excellent that cam be conceived. His ser-
mon on the Mount shews men what they should do, so as to
please God : this sermon shews them how they are to do the
things prescribed in the othei\ In the former, the Reader sees
a strict morality which he fears he shall never be able to per-
form : in this, he sees all things are possible to him who
believes ; for that very God who made him, shall dwell in his
heart, and enable him to do all that He pleases to employ him
in. No man can properly understand the nature and design
of the religion of Christ, who does not enter into the spirit of
the preceding discourse. Perhaps no part of our Lord's words
has been less understood, or more perverted, than the seven-
teenth chapter of St. John. I have done what I could in so
small a compass, to make every thing plain : and to apply
these words in that way in which I am satisfied he usedfthem*
CHAPTER XVIII.
Jesus passes the brook Kidron, and goes to the garden of Gethsemane, 1. Judas having betrayed him, comes to the
place with a troop of men to take him,?,, 8. Jesus addresses them, and they fall to the ground, 4—6. He ad-
dresses them again, and Peter smites Malchus, 7 — 11. They seize him, and lead him away to Caiaphas, 12— -14.
Peter follows to the palace of the high-priest, 16—18. The high-priest questions Christ concerning his doctrine^
and Jesus answers, and is smitten, IQ — 23. Peter denies his Lord twice, 24 — 27. Jesus is led to the Judgment
Hall, and Pilate and the Jews converse about him, 28 — 32. Pilate converses with Jesus, who informs him of the
spiritual nature of his kingdom, 33 — 37. Pilate returns to the Jews, and declares Christ to be innocent, 38. He
seeks to discharge him, and the Jews clamour for his condemnation, 39, 40.
\. M. 4033.
A. D. 29.
An. Olymp.
CC1I. 1.
^HEN Jesus had spoken these
words, °he went forth with his
disciples over b the brook Cedron,
w
a Matt. 26. 3G. Mark 14. 32. Luke 22. 39.
Verse I. Over the brook Cedron] Having finished the
prayer related in the preceding chapter, our Lord went
straight to the garden of Gethsemane: Matt. xxvi. 36. which
"was in the mount of Olives, eastward of Jerusalem. This
mount was separated from the city by a very narrow valley,
through the midst of which the brook Cedron ran : see
3 Maec. xii. 37. Joseph. War, b. v. c. 2. s. 3. xii. 2. Cedron
is a very small rivulet, about six or seven feet broad, nor is it
constantly supplied with water, being dry all the year, except
during the rains. It is mentioned in the Old Testament: 2
Sam. xv. 23. 1 Kings xv. 1 3> 2 Kings xxiii. 4. And it ap-
pears, the Evangelist only mentions it here to call to remem-
brance what happened to David, when he was driven from
Jerusalem by his son Absalom; and he- and his followers
obliged to pass the brook Cedron on foot : see 2 Sam. xv. 23.
All this was a very expressive figure of what happened now
to this seeocd David, by the treachery of one of bis own dis-
A. M. 4033=
A. D. 29.
An. Olymp.
CCII. 1.
where was a garden, into the wliich he
entered, and his disciples.
2 And Judas also, which betrayed
-"I — ,■■—..■■..■ — ■ _ ,,. i .,., ! .- — — . — -
b 2 Sam. 15. 23.
ciples. This brook had its name probably from Tip, Kadar,
he was black ; it being the place into which the blood of the
sacrifices, and other filth of the city ran. It was rather, says
Lightfoot, the sink, or the common sewer of the city, than a
brook. Some copyists mistaking Ke5jw» for Greek, have
changed -row into rwv, and thus have written r» EaJjw, of
cedars, instead of rw Ke^sw, the brook of Cedron : but this
last is undoubtedly the genuine reading.
A garden] Gethsemane : see on Matt. xxvi. 36.
The Jewish grandees had their gardens and pleasure grounds
without the city, even in the mount of Olives. This is still
a common custom among the Asiatics.
St. John mentions nothing of the agony in the garden; pro-
bably because he found it so amply related by al! the other
Evangelists. As that account should come in here, the Reader
is desired to consult the notes on Matt. xxvi. 36 — 47. See
also Mark xiv. 30. 36. and Luke xxii. 40. 44.
Judas comes with the high-priest's
a.m. 4033. hjm> knew the place : (B for Jesus oft-
An.oiymp. times resorted thither with his dis-
ciples.)
3 * Judas then, having received a band of
men and officers from the chief priests and
Pharisees, coineth thither with lanterns and
torches and weapons.
4 Jesus therefore, knowing all things that
should come upon him, went forth, and said
unto them, Whom seek ye ?
5 They answered him, Jesus of Nazareth.
Jesus saith unto them, I am he, and Judas
also, which betrayed him, stood with them.
CHAP. XVIIL
servants to take him.
«Lukc 21. 37. & 22. 39.
-b Matt. 26. 47. Mark 14. 43. Luke 22. 47.
Acts I. 16.
Verse 2. Judas — knew the place] As many had come from
different quarters to celebrate the pass-over at Jerusalem, it
could not be an easy matter to find lodging in the city : Jesus
therefore chose to pass the night in the garden with his disci-
ples, which from this verse, and from Luke xxii. 39. we find was
Ms frequent custom, though he often lodged in Bethany. But
as he had supped in the city this evening, Judas took it for
granted that he had not gone to Bethany, and therefore was
to be met with in the garden : and having given this informa-
tion to the priests, they gave him some soldiers and others
that he might be the better enabled to seize and bring him
away.
Verse 3. A band] T»v ann^v, the band, or troop. Some
think that the spira, was the same as the Roman cohort, and
was the tenth part of a legion, which consisted sometimes of
1200, and sometimes of 5000 foot. But Raphelius on Matt.
xxvii. 21. has clearly proved from Polybius, that the spira was
no more than the tenth of the fourth part of a legion. And
as the number of the legion was uncertain, and their divisions
not at all equal, no person can tell how many the band or spira
contained. See many curious particulars in Raphtlius on this
point, vol. i. p. 35 1 . edit. 1 747. This band Was probably those
Roman soldiers given by the governor for the defence of the tem-
ple: and the officers were those who belonged to the Sanhedrin.
With lanterns and torches'] With these they had intended
to search the corners and caverns, provided Christ had hidden
himself; for they could not have needed them for any other
purpose, it being now the fourteenth day of the moon's age,
in the month Nisan, and consequently she appeared/wZZ and
bright. The weapons mentioned here were probably no other
than clubs, staves, and instruments of that kind, as we may
gather from Matt. yxvi. 55. Mark xiv. 48. Lake xxii. 52.
The swords mentioned by the other Evangelists were probably
G As soon then as he had said unto A\Mn^'
A. D. 2<J.
them, I am he, they went backward, A":£Ilf7p*
and fell to the ground. — - — _1_
7 Then asked he them again, Whom seek ye?
And they said, Jesus of Nazareth.
8 Jesus answered, I have told you that I am
he : if therefore ye seek me, let these go their
way:
9 That the saying might be fulfilled, which he
spake, c Of them which thou gavest me, have I
lost none.
10 ^ dThen Simon Peter having a sword
drew it, and smote the high priest's servant,
c Ch. 17. 12. d Matt. 26. 51. Mark 14. 47. Luke 22. 49, 50;
those of the Roman soldiers : the clubs and staves belonged to
the chief priest's officers.
Verse 4. Jesus — knowing all things, &c] He had gone
through all his preaching, working of miracles and passion ;
and had nothing to do now, but to offer up himself, on the
cross : he therefore went forth to meet them, to deliver himself
up to death.
Verse 5. Jesus ofNasarcth.] They did not say this till after
Judas kissed Christ, which was the 6ign which he had agreed
with the soldiers, &c. to give them, that they might know
whom they were to seize : see Matt. xxvi. 48. Though some
harmonists place the kiss after what is spoken in the ninth
verse. /
Verse 6. They went backward, and fell to the ground, j
None of the other Evangelists mention this very important
circumstance. Our Lord chose to give them this proof of
his infinite power, that they might know that their power
could not prevail against him, if he chose to exert his might;
seeing, that the very breath of Ms mouth confounded, drove
back, and struck them down to the earth. Thus by the blast
of God they might have perished, and by the breath of his
nostrils they might have been consumed ; Job iv. 9.
Verse 8. Let these go their way] These words are rather words
of authority, than words of entreaty. I voluntarily give myself,
up to you, but you must not molest one of these my disciples.
At your peril injure them. Let them go about their business :
I have already given you a sufficient proof of my power: I
will not exert it in my own behalf, lor I will lay down my life
for the sheep ; but I will not permit you to injure the least of
these. It was certainly the supreme power of Christ that kept
the soldiers and the mob from destroying all the disciples pre-
sent, when Peter had given them such provocation, in cutting
off the ear of Malchus. There were probably no other die-
St, JOHN.
The ser-
Peter cuts off the ear of
AA*t?' ant' cut on° ms right ear.
Accn mp' vants name was Malchus.
'— 1 1 Then said Jesus unto Peter, Put
up thy sword into the sheath : a the cup which
my Father hath given me, shall I not drink
it?
12 % Then the band and the captain and
officers of the Jews took Jesus, and bound
him,
13 And5 led him away to "Annas first; for
he was father-in-law to Caiaphas, which was the
high-priest that same year d.
14 eNow Caiaphas was he, which gave coun-
fl Matt. 20. 22. & 26. 39, 42. 6See Matt. 26. 57. c Luke 3. 2. dAnd
Annas sent Christ bound unto Caiaphas the high priest, ver. 24.
V
cipJes with Christ than Peter, James, and John, at this time :
see Matt. xxvi. 37. Mark xiii. 33.
Verse 10. Having a srvord] See the note on Luke xxii.
36.
Cut off Ms right ear."] He probably designed to have cloven
his scull in two, but God turned it aside, and only permitted
the ear to be taken off; and this he would not have suffered,
but only that he might have the opportunity of giving them a
most striking proof of his divinity, in working an astonish-
ing miracle on the occasion ; see the notes on Matt. xxvi.
SI— 56.
The other three Evangelists mention this transaction ; but
neither give the name of Peter, nor of Malchus : probably
because both persons were alive when they wrote : but it is
Mkely both had been long dead, before St. John published his
history.
Verse ! 1. The cup which my Father hath given me] The
cup signifies somestimes the lot of life, whether prosperous or
adverse : here it signifies the final sufferings of Christ.
. Verse 12. The captain] X&ia^os, the chiliarch, or chief
«ver one thousand men — answering nearly to a colonel with us.
See the note on Luke xxii. 4. He was probably the prefect
or captain of the temple guard.
Verse 1 3. To Annas] This man must have had great au-
thority in his nation, 1 . Because he had been a long time
high-priest. 2. Because he had no less than jiw sons, who
successively enjoyed the dignity of the high-priesthood. And
3. Because his son-in-law Caiaphas was at this time in posses-
sion of that office. It is likely that Annas was chief of the
Sanhedrin ; and that it was to him in that office, that Christ
was first brought. Some think that Annas was still high-
priest, and that Caiaphas was only his deputy, though he did
the principal part of the business : and that it is because of fj
A. M. 4033.
A. D. 29.
An. Olyrap.
CCII. 1.
the high-priest's servant
sel to the Jews, that it was expedient
that one man should die for the peo-
ple.
15 % * And Simon Peter followed Jesus, and
so did another disciple : that disciple was known
unto the high-priest, and went in with Jesus in-
to the palace of the high priest.
16* But Peter stood at the door without
Then went out that other disciple, which
was known unto the high-priest, and spake
unto her that kept the door, and brought in
Peter.
17 Then saith the damsel that kept the door
<Ch.U. SO.
-/"Matt. 26. 58. Mark 14. 54. Luke 22. 54.-
69. Mark 14. 66. Luke 22. 54;
-g Matt 26.
this, that he is called high-priest. But see the notes on Matt,
ii. 4. and Luke iii. 2.
That same year.] The office was now no longer during life
as formerly. See the note on chap. xi. 49.
What is related in the 24th verse, Now Annas had sent him
hound to Caiaphas, comes properly in after the 13th verse.
One of the Vienna MSS. adds this verse here, the latter Syrian
has it in the margin, and St. Cyril in the text. See the Margin.
Verse 1 4. Caiaphas was he, which gave council, &c] There-
fore he was an improper person to sit in judgment on Christ,
whom he had prejudged and precondemned : see on chap. xi.
50—52. But Christ must not be treated according to the
rules of justice; if he had, he could not have been put ts>
death.
Verse 15. And— another disciple.] Not, that other disciple,
for the article is omitted by AD. two others; some editions;
Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be
understood. There are many conjectures who this disciple
was : Jerom, Chrysostom, Theophylact, Nonnus, Lyra, Eras-
mus, Piscator, and others, say it was John. It is true, John
frequently mentions himself in the third person, but then he
has always whom Jesus loved, as in chap. xiii. 23. xix. 26.
xxi. 7, 20. except in chap. xix. 35. where he has plainly
pointed out himself as writer of this Gospel : but in the place
before us, he has mentioned no circumstance by which that
disciple may be known to be John. To this may be added,
that John being not only a Galilean, but a fisherman by trade,
it is not likely that he should have been known to the high-
priest, as it is here said of that disciple who followed Jesus
with Peter. See Bishop Pearce and Calmet. The conjecture
of Grotius is the most likely ; viz. that it was the person at
whose house Jesus had supped. St. Augustin, Tract. 113,
speaks like a man of souad sense : We should not decide has?
Jesus is questioned concerning
CHAP. XVIII.
his doctrine and disciples
A.M. 4033
A.D.29.
unto Peter, Art not thou also one of
i\. LI. *». f . - ,
An.oiymp. this man s disciples ? He saith, lam
ecu. i. i
not.
18 And the servants and officers stood there,
who had made a tire of coals ; for it was cold :
and they warmed themselves: and Peter stood
with them, and warmed himself.
19 % The high-priest then asked Jesus of his
disciples, and of his doctrine.
20 Jesus answered him, °I spake openly to
the world ; 1 ever taught in the sy nagogue,
and in the temple, whither the Jews always
a Matt. 26. 55. Luke 4. 1 5. eh. f. 14, 26, 28. & 8. 2.
iily, says be, on a subject concerning which the Scripture is
silent.
Verse 17. Tlic damsel that kept the door] Casarius, a writer
quoted by Calmet, says, this portress was named Ballila. It
is worthy of remark, that women, especially old women, were
employed by the ancients as porters. In 2 Sam. iv. 6. both
the Septuagint and Vulgate make a woman porter to Ishbo-
sheth. Aristophanes, in Vespis, v. 765. mentions them in
the same office, and calls them 2jwj, Sekis, which seems to
signify a common maid-servant :
And Euripides, Troad. brings in Hecuba, complaining that
she, who was wont to sit upon a throne, is now reduced to the
miserable necessity of becoming a porter, or a nurse, in order
to get a morsel of bread. And Plautus, Curcul. Act. i. sc. I.
mentions an old woman who was keeper of the gate :
Annus hie solet cubitare custos janitrix.
Why they, in preference to men, should be pitched upon
for this office, I cannot conceive ; but we find the usage was
common in all ancient nations. See the notes on Matt. xxvi.
69.
Verse 1 8. Servants and officers'] These belonged to the chief
priests, &c. the Roman soldiers had probably been dismissed
after having conducted Christ to Annas.
Verse 19. Asked Jesus of his disciples, and of his doctrine.]
He probably asked Mm, by what authority, or in virtue of
what right he collected disciples, formed a different ssct,
preached a new doctrine, and set himself up for a public re-
former ? As religion was interested in these things, the high-
priest was considered as being the proper judge. But all this,
with what follows, was transacted by night, and this was con-
trary to established laws. For the Talmud states, Sanhed.
civ. s; 1. that " criminal processes can neither commence
nor terminate, but during the course of the day. If the per-
son be acquitted, the sentence may be pronounced during
resort; and in secret have I said ne- AAMD42„3
thinff. An. Olymp.
ecu 1.
21 Why askest thou me ? ask them '—
which heard me, what I have said unto them:
behold, they know what 1 said.
22 And when he had thus spoken, one of the
officers which stood by * struck Jesus ewith the
palm of his hand, saying, Answerest thou the
high-priest so?
23 Jesus answered him, If I have spoken evil,
bear witness of the evil: but if well, why smites*
thou me?
b Jer. 20. 2. Acts 23. 2. c Or, -with a rod.
that day : but if he be condemned, the sentence cannot be
pronounced till the next day. But no kind of judgment is t©
be executed, neither on the eve of the sabbath, nor the eve
of any festival." Nevertheless, to the lasting infamy of this
people, Christ was judicially interrogated and condemned
during the night ; and on the night too of the pass-over, or.
according to others, on the eve of that feast. Thus, as I have
marked before, all the forms of justice were insulted and out-
raged in the case of our Lord. In this his humiliation, hi?
judgment was taken away. See Acts viii. 33.
Verse 20. I spake openly to the world.] To every person m
the land indiscriminately — to the people at large: — the th
Koa-jj.ii here, is tantamount to the French tout le mondc, all the
world, i. e. every person within reach. This is another prod."
that St. John uses the term world, to mean the Jewish people
only ; for it is certain our Lord did not preach to the Gen-
tiles. The answer of our Lord, mentioned in this and the
following verse, is such as became a person conscious of his
own innocence, and confident in the righteousness of his
cause. I have taught in the temple, in the synagogues, in
all the principal cities, towns, and villages ; and through all
the country. I have had no secret school. You and yom1
emissaries have watched me every where. No doctrine has
ever proceeded from my lips, but what was agreeable to the
righteousness of the law, and the purity of God. My dis-
ciples, when they have taught, have taught in the same way,
and had the same witnesses. Ask those who have attended
our public ministrations, and hear whether they can prove,
that I or my disciples have preached any false doctrines, have
ever troubled society, or disturbed the State. Attend to the
ordinary course of justice, call witnesses, let them make their
depositions, and then proceed to judge according to the evi-
dence brought before you.
Verse 22. One of the officers — struck Jesus.] This was an
outrage to all justice : for a prisoner, before he is condemned;
is ever considered to be under the especial protection of ju^
A. M. 4033,
A.D.29.
An. Oiytnp
CC1I. 1.
Peter is interrogated, and St. JOHN.
(24 > Now Annas had sent him bound
unto Caiaphas the high-priest.)
25 ^[ And Simon Peter stood and
warmed himself. 4They said therefore unto
him, Art not thou also one of his disciples ?
He denied it, and said, I am not.
26 One of the servants of the high-priest, be-
denies Ms Lord thrice.
a Matt. 26. 57. b Matt. 26. 69, 71. Mark.14.89. Luke 22.58. c Matt.
26. 74. Mark 14. 72. Luke 22. 60. ch. 13. 38.
tice ; nor has any one a right to touch him, but according to
the direction of the law. But it has been observed before,
that if justice had been done to Christ, he could neither have
suffered nor died.
Verse 24. Now Annas had sent him, &c] It has been ob-
served before, that the proper place of this verse is immedi-
ately after the 1 3th, and if it be allowed to stand here, it
should be read in a parenthesis, and considered as a recapitu-
lation of what had been before done.
Verse 27. And — the cock crew.] Peter denied our Lord
three times :
"Peter'sfirst denial.
I. This took place, when he was without, or beneath, in the
hall of Caiaphas's house. He was not in the higher part where
Christ stood before the high-priest; but without that division
of the hall, and in the lower part with the servants and offi-
cers, at the fire kindled in the midst of the hall, ver. 16, 18.
and the girl who kept the door, had entered into the hall where
she charged Peter.
Peter's second denial.
II. This was in a short time after the first, Luke xxii. 58.
Having once denied his Master, he naturally retired from the
place where his accuser was, to the vestibule of the hall,
Matt. xxvi. 7 1 . and it was the time of the first cock-crowing,
or sson after midnight. After remaining here a short time
perhaps an hour, another girl sees him, and saj's to them who
were standing by in the vestibule, that he was one of tJiem.
Peter to avoid this charge, withdraws into the hall, and
warms himself. The girl, and those to whom she had spoken,
follow him ; the communication between the two places being
immediate. Here a man enforces the charge of the girl, ac-
cording to Luke; and others urge it, according to St. John;
and Peter denies Jesus vehemently.
Peter's third denial.
III. He was now in thehall, and also within sight of Jesus
though at such a distance from him, that Jesus could not know
what passed, but in a supernatural way. And about an hour
after his second denial, those who stood by, founded a third
charge against him, on his being a Galilean, which St. Luke
«iys, chap^ xxii. 59. one in particular strongly affirmed; aud
tyhich, according to John, ver. 26* was supported by one of \
A. M. 4033.
A.D. 29.
An. Olymp,
CCII. 1.
ing Ids kinsman whose ear Peter cut
oft, saith, Did not I see thee in the
garden with him ?
27 Peter then denied again: and 'immedi-
ately the cock crew.
28 f "Then led they Jesus from Caiaphas
unto e the hall of judgment: and it was early;
d Matt. 27. 2. Mark 15. 1. Luke 23. 1. Acts 3. 13.— e Or Pilate's house
Matt. 27. 27.
Malcbus's relations. This occasioned a more vehement denial
than before ; and immediately the cock crew the second time;
which is eminently ealled aXtK-ro^ana.. The first denial may
have been between our twelve and one ; and the second be?
tween our two and three.
At the time of the third denial, Luke xxii. 61. proves that
Jesus was in the same room with Peter. We must farther
observe, that Matthew, chap. xxvi. 57. lays the scene of Pe-
ter's denials in the house of Caiaphas; whereas John, ver.
15 — 23. seems to intimate, that these transactions took place
in the house of Annas : but this difficulty arises from the in-
judicious insertion of the particle aw therefore, in ver. 24,
which should be omitted, on the authority of ADES. Mt.
BH. many others ; besides some Versions and some of the
primitive Fathers. Griesbach has left it out of the text. See
Bishop Newcome's Harm. Notes, p. 48.
The time of Peter's denials happened during the space of
the third Roman watch, or that division of the night between
twelve and three, which is called «X£«To^o<poiwa, or cock'Crow-
ing, Mark xiii. 35. Concerning the nature and progress of
Peter's denial, seethe notes on Matt. xxvi. 58, 69 — 75.
Verse 28. The hall of judgment] E»s to v^anu^ov, to the
proztorium. This was the house where Pilate lodged; hence
called in our margin Pilate's house. The praetorium is so
called, from being the dwelling-place of the prator, or chief
of the province. It was also the place where he held his court,
and tried causes.
St. John has omitted all that passed in the house of Caia-
phas— the accusations brought against Christ — the false wit-
nesses— the insalts which he received in the house of the
high-priest— and the assembling of the grand council or San-
hedrin. These he found amply detailed by the other three
Evangelists ; and for this reason it appears that he omitted
them. John's is properly a supplementary Gospel.
Lest they should be defied] The Jews considered even the
touch of a Gentile as a legal defilement ; and therefore would
not venture into the praetorium, for fear of contracting some
impurity, which would have obliged them to separate them-
selves from all religious ordinances till the evening, Lev. xv.
10, 11, 19, 20.
Tliat they miglU cat the past-over.'] Some maintain that w
Pilaie questions the Jews concerning CHAP. XVIII.
their accusation of Christ.
a.m. 4033. «anf] t]iev themselves went not into
A. D, 29. **
An.oiymp. the iudsmient hall, lest they should
L__ be defiled ; but that they might eat
the pass-over. .
29 Pilate then went out unto them, and said,
What accusation bring ye against this man?
30 They answered and said unto him, If he
were not a malefactor, we would not have de-
livered him up unto thee.
a Acts 10. 28. & 11.3.
irotoxa, here does not mean the paschal Iamb, but the other
sacrifices which were offered during the paschal solemnity —
for this had been eaten the evening before ; and that our
Lord was crucified the day after the pass-over. Others have
maintained that the paschal lamb is here meant ; that this
was the proper day for sacrificing it ; that it was on the very
hour in which it was offered, that Christ expired on the cross;
and that therefore our Lord did not eat the paschal lamb
this year, or that he ate it some hours before the common
time. Bishop Pearce supposes that it was lawful for the
Jews to eat the paschal lamb any time between the evening
of Thursday, and that of Friday. He conjectures too that
this permission was necessary, on account of the immense
number of lambs which were to be killed for that purpose.
When Cestius desired to know the number of the Jews, he
asked the priests how he might accomplish his wish 1 They
informed him that this might be known by the number of
the lambs slain at the pass-over, as never less than ten partook
of one lamb, though twenty might feast on it. On this
mode of computation he found the lambs to be 256,500;
EtXtXTJ 9TEVTE pV^hUOOt; 1)Jl9jU)l(7aV, TJOJ OS EfaJClO-p^Xla KKi 7Ct)ira.K0<7lCi.
See Josephus, War, b. vi. c. 9. s. 3.
That Jesus ate a pass-over this last year of his life, is suf-
ficiently evident from Matt. xxvi. 17 — 19. Mark xiv. 12 — 18.
Luke xxii. 8 — 15. and that he ate this pass-over some hours
before the ordinary lime, and was himself slain at that hour
m which the paschal lamb was ordered by the law to be sa-
crificed, is highly probable, if not absolutely certain. See
ihe note on Matt. xxvi. 20. and at the conclusion of the
chapter, where the subject, and the different opinions on it,
are largely considered.
Verse 29. Pilate then went out] This was an act of con-
descension ; but as the Romans had confirmed to the Jews
the free use of all their rites and ceremonies, the governor
could do no less than comply with them in this matter. He
went out to them, that they might not be obliged to come
/nto the hall, and thus run the risk of being defiled.
Verse 30. If he were not a malefactor'] So they did not
wish to make Pilate the judge ; but the executor of the sen-
tence which they had already illegally passed.
31 Then said Pilate unto them, Take A\M,\4?f
' A. D. 29.
ye him, and judge him according to An.'.oiyn»p.
your law. The Jews therefore said L_1J—
unto him, It is not lawful for us to put am
man to death :
32 'That the saying of Jesus might be ful-
filled, which he spake, signifying what death
he should die.
33 "Then Pilate entered into the judgment
b Matt. 20. 19. ch. 12. 32, 33.-
-c Matt. 27. 11.
Verse SI. It is not lawful for us to put any man to death
They might have judged Jesus according to Iheir law, a?
Pilate bade them do : but they couid only excommunicate, or
scourge him. They might have voted him worthy of death -
but they could not put him to death, if any thing of a. secular
nature were charged against him. The power of life and
death was in all probability taken from the Jews when Ar
chelaus, king of Judea, was banished to Vienna, and Judea
was made a Roman province ; and this happened more than
fifty years before the destruction of Jerusalem. But the Ro
mans suffered Herod, mentioned Acts xii. to exercise thf
power of life and death during his reign. See much on this
point in Calmct and Pearce. After all, I think it probable,
that though the power of life and death was taken away
from the Jews, as far as it concerned affairs of state ; yet it
was continued to them in matters which were wholly of an
ecclesiastical nature : and that they only applied thus to
Pilate to persuade him that they were proceeding against
Christ as an enemy of the state, and not as a transgressor of
their own peculiar laws and customs. Hence, though they
assert that he should die according to their law, because he
made himself the Son of God, chap. xix. 7. yet they lay
peculiar stress on his being an enemy to the Roman govern-
ment; and when they found Pilate disposed to let him go,
they asserted that if he did, he was not Caesar's friend, ver.
12. It was this that intimidated Pilate, and induced him to
give him up, that they might crucify him. How they came
to lose this power, is accounted for in a different manner by
Dr. Lighlfoot. His observations are very curious, and are
subjoined to the end of this chapter.
Verse 32. That the saying of Jesus might be fulfilled] Or,
thus the word was fulfilled. God permitted the Jews to lose
the power of life and death, in the sense before stated, that
according to the Roman laws which punished sedition, &c.
with the cross, Christ might be crucified, according to his own
prediction : chap. xii. 32. andiii. 14.
Verse 33. Art thou the King of the Jews?] St. Luke cays,
expressly, xxiii. 2. that when the Jew9„brought him to Pilaie,
they began to accuse him as a rebel, who said he was king
of the Jews, and forbad the people to pay tribute to Ca sar.
4 R
Pilate questions Christ St. JOHN.
AaMd4293' nal* a0^n» an^ ca^e^ Jesus, and said
An. oiymp. unto him, Art thou the King of the
ecu, 1.
. Jews?
34 Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of
me?
35 Pilate answered, Am I a Jew? Thine own
nation and the chief priests have delivered thee
ynto me: what hast thou done ?
36 "Jesus answered, b My kingdom is not of
this world: if my kingdom were of this world,
then would my servants fight, that I should not
be delivered to the Jews : but now is my king-
dom not from hence.
37 Pilate therefore said unto him, Art thou a
king then ? Jesus answered, Thou sayest that
a 1 Tim. 6. 13.
-b Dan. 2. 44. & 7. 14. Lake 12. 14.
c ch. 8. 47. 1 John 3. 19. & 4. 6.
ch. 6. IS. & 8. 15.
It was in consequence of this accusation that Pilate asked the
question, mentioned in the text.
Verse 34. Sayest thou this thing of thyself] That is, is it
because my enemies thus accuse me, or because thou hast any
suspicion of me, that thou askest this question ?
Verse 35. Am la Jew?] That is, I am not a Jew, and
cannot judge whether thou art what is called the Christ, the
fcing of the Jews. It is thy own countrymen, and their spiritual
yulers, who delivered thee up to me with the above accusation.
What hast thcu done?] If thou dost not profess thyself king
over this people, and an enemyto Caesar; what is it that thou
hast done, for which they desire thy condemnation ?
Verse 36. My kingdom is not of this world] It is purely
spiritual and divine. If it had been of a secular nature, then
my servants would have contended — they would have opposed
force with force, as the kingdoms of this world do in their
wars ; but as my kingdom is not of this world, therefore no
resistance has been made. Eusebius relates, Hist. Eccles. lib.
ill. c. 20. " that the relatives of our Lord were brought before
Domitian, and interrogated whether they were of the family
©f David ? and what sort the kingdom of Christ was, and
where it would appear? they answered that this kingdom
was 'neither of this world, nor of an earthly nature: that it was
altogether heavenly and angelical; and that it would not take
place till the end of the world."
Verse 37. Thou sayest) A common form of expression for,
yes, it is so. I was born into the world that I might set up
and maintain a spiritual government : but this government is
established in and by truth. All that love truth, hear my
voice, and attend to the spiritual doctrines I preach. It is by
A. M. 4033,
A. 1). 29.
An. OlymjJ.
CCII. 1.
coneerning his kingdom.
I am a king. To this end was I born,
and for this cause came I into the
world, that I should bear witness unto
the truth. Every one that cis of the truth
hearelh my voice.
38 Pilate saith unto him, What is truth ? And
when he had said this, he went out again unto
the Jews, and saith unto them, dI find in him
no fault at all.
39 eBut ye have a custom, that I should
release unto you one at the pass-over ; will ye
therefore that I release unto you the King of
the Jews ?
40 -^Then cried they all again, saying, Not
this man, but Barabbas. B Now Barabbas was a
robber.
dMatt. 27. 24. Luke 23. 4. ch. 19. 4, 6.-
Luke 23. 17. /"Acts 3. 14.-
-e Matt. 27. 15. Mark 15. Q.
-g Luke 23. 19.
truth alone that I influence the minds, and govern the manners
of my subjects.
Verse 38. What is truth?] Among the sages of that time
there were many opinions concerning truth ; and some had
even supposed that it was a thing utterly out of the reach of
men. Pilate perhaps might have asked the question in a
mocking way; and his not staying to get an answer, indicated
that he either despaired of getting a satisfactory one, or that he
was indifferent about it. This is the case with thousands: they
appear desirous of knowing the truth ; but have not patience
to wait in a proper way to receive an answer to their question.
I find in him no fault] Having asked the above question,
and being convinced of our Lord's innocence, he went out to
the Jews to testify his conviction, and to deliver him, if pos-
sible, out of their hands.
Verse 39. But ye have a custom] Nothing relative to the
origin or reason of this custom is known. Commentators have
swam in an ocean of conjecture on this point. They have lost
their labour, and made nothiDg out : see the notes on Matt.
xxvii. 15. Luke xxiii. 17.
Verse 40. Barabbas was a robber) See Matt, xxvii. 1 6.
The latter Syriac has in the margin «^iX7ir»;, a chief robber,
a captain of banditti, and it is probable that this was the case.
He was not only a person who lived by plunder, but shed the
blood of many of those whom he and his gang robbed ; and
rose up against the Roman government, as we learn from
Luke xxiii. 1 9. There never existed a more perfidious, cruel,
and murderous people than these Jews ; and no wonder they
preferred a murderer to the prince of peace. Christ himself
had said, If ye were of the world, the world would love its*
Wlien and how the Jews lost
CHAP. XVIII.
their power of Uje and death
Own. Like cleaves to like : hence we need not be surprised to
find the vilest things still preferred to Christ, his kingdom, and
his salvation.
1. It is not easy to give the character of Pilate. From
the manner of his conduct, we scarcely can tell when he is
in jest or in earnest. He appears to have been fully con-
vinced of the innocence of Christ ; and that the Jews, through
envy and malice, desired his destruction. On this ground he
should have released him ; but he was afraid to offend the
Jews. He knew they were an unea*sy» factious, and seditious
people ; and he was afraid to irritate them. Fiat justitia,
mat caelum ! was no motto of his. For fear of the cla-
mours of this bad people, he permitted all the forms and
requisitions of justice to be outraged ; and abandoned the
most innocent Jesus to their rage and malice. In this case
he knew what ivas truth, but did not follow its dictates ; and he
as hastily abandoned the author of it, as he did the question
he had asked concerning it. Pilate, it is true, was disposed
to pity — the Jews were full of malice and cruelty. They
both, however, joined in the murder of our Lord. The most
that we can say for Pilate is, that he was disposed to justice ;
but Was not inclined to hazard his comfort or safety in doing
it. He was an easy, pliable man, who had no objection to do
a right thing, if it should cost him no trouble; but he felt no
disposition to make any sacrifice, even in behalf of innocence,
righteousness, and truth. In all the business Pilate shewed
that he was not a good man : and the Jews proved that they
were of their father, the devil. See chap. xix. 8.
2. As Dr. Lightfoot has entered into a regular examination
©f when and how the Jews lost the power of life and death in
criminal cases ; it may be necessary to lay before the Reader a
copious abstract of his researches on this subject, founded on
ver. 31. of the preceding chapter.
" It cannot be denied that all capital judgment or sentence
upon life, had been taken from the Jews for above forty years
before the destruction of Jerusalem ; as they oftentimes them-
selves confess. But how came this to pass ? It is commonly
received that the Romans, at this time the Jews' lords and
masters, had taken from all their eourts a power and capacity
of judging the capital matters. Let us superadd a few things
here. Rabh Cahna saith, when R. Ismael bar Jose lay sick,
they sent to him, saying, Pray, Sir, tell us two or three things
which thou didst once tell us in the name of thy Father. He
saith to them, An hundred and fourscore years before the de-
struction of the temple, the wicked kingdom (the Roman Em-
pire) reigned over Israel, fourscore years before the destruction
of the temple, they (the fathers of the Sanhedrin) determined
about the uncleanness of the heathen land, and about glass vessels.
Forty years before the destruction of the temple, the Sanhedrin
removed and sat in the Taberne. What is the meaning of this
tradition ? Rabbi Isaac bar Abdimi saith, tlicy did not judge
judgment of mulcts. The gloss is, Those are tlie judgments
ftbout fining any tiiat offered violence, that entice a maid, and
the price of a servant. When, therefore, they did not sit in the
room Gazith, they did not judge about these things, and so those
judgments about midcts or fines ceased. Avodah Zarah fnl. 82.
Here we have one part of their judiciary power lost; not
taken away from them by the Romans, but falling of itself, as
it were, out of the hands of the Sanhedrin. Nor did the
Romans indeed take away their power of judging in capital
matters, but they by their own oscitancy, supine and unrea-
sonable lenity, lost it themselves. For so the Gernara goes on :
Rabh Hachman bar Isaac saith, Let him not say that they did
not judge judgments of mulcts, for they did not judge capital
judgments either. And whence comes this? When tliey saw
tliat so many murders and homicides multiplied upon them, that
they could not well judge and call them to account, they said, If;
is better for us that we remove from place to place ; for how can
we otherwise (sitting here and not punishing thern) not con-
tract guilt upon ourselves ?
They thought themselves obliged to punish murderers while
they sat in the room Gazith, for the place itself engaged them
to it. They are the words of the Gemarists, upon which the
gloss. The room Gazith was half of it within, and half of it
without the holy place. The reason of which was, that it was
requisite that the council should sit near the Divine Majesty.
Hence it is that they say, Whoever constitutes an unfit judge, is
as if lie planted a grove by the altar of the Lord, as it is written,
Judges and officers shall thou make thee ; and it follows presently
after, Thou shalt not plant thee a grove near the altar of the
Lord thy God, Deut. xvi. 18,21. They removed therefore from
Gazith, and sat in the Taberne : now though tlie Taberne were
upon the mountain of the temple, yet they did not sit so near the
Divine Majesty there, as they did when they sat in the room
Gazith.
" Let us now in order put the whole matter together.
" I. The Sanhedrin were most stupidly and unreasonably
remiss in their punishment of capital offenders; going upon
this reason especially, that they counted it so horrible a thing
to put an Israelite to death. Forsooth he is of the seed of
Abraham, of the blood and stock of Israel, and you must have
a care how you touch such an one !
" U. Elieser bar Simeon liad laid hold on some thieves. R.
Joshua bar Korchah sent to him, saying, O thou vinegar, the son
of good wine ! (i. e. 0 thou wicked son of a good father !) how
long wilt thou deliver the people of God to the slaughter ! He
answered and said, I root the thorns out of tlie vineyard. To
whom the other : Let the Lord of the vineyard come and root
them out himself. Bava Meziah, fol. 83. 2. It is worth noting,
that the very thieves of Israel are the people of God ; and they
must not be touched by any man, but referred to the judg-
ment of God himself!
"When R. Ismael bar R. Jose was constituted a magistrate
by the king, there happened some such thing to him ; for Elias
himself rebuked him, saying, Horn long wilt thou deliver over
the people of God to slaughter! Ibid. fol. 6 k 1. Hence that
ij which we alleged elsewhere : The Saiihcdrin that happens to
4R 2
When and how the Jen's lost
St. JOHN,
their power of life and death
sentence any cue lo death within the space of seven years, is
termed a destroyer. R. Elieser ben Asariah saith it is so, if
they should but condemn one within seventy years., Maccoth,
fol. 7. !.
" II. It is obvious to any one how this foolish remissness,
and letting loose (he reins of judgment would soon increase
the numbers of robbers, murderers, and all kinds of wicked-
ness; and indeed they did so abundantly multiphy, that the
Sanhedrin neither cosdd nor durst, as it ought, call the crimi-
nals to account. The law slept while wickedness was in the
height of its revels, and punitive justice was so out of coun-
tenance, that as to uncertain murders they made no search ;
and against certain ones they framed no judgment. Since
the time that homicides multiplied, the beheading the heifer
ceased. Sotoh, fol. 47. ]. And in the place before quoted in
Avodah. When they saw the numbers cf murderers so greatly
increase, that they could not sit in judgment upon them ; they said,
Let us remove, &c. fol. 8. 2. So in the case of adultery, which
we also observed in our notes on chap. viii. Since the time that
adultery so openly advanced under the second temple, they left
off trying the adultress by the bitter water, &c. Maimon. in
Sotoh, cap. 3.
" So that wc see, the liberty of judging in capital matters was
no more taken from the Jews by the Romans, than the be-
heading of the heifer, or the trial of the suspected wife by
Hie bitter waters, was taken away by them, which no one
will affirm. It is a tradition of R Chaia, From the day where-
in the temple was destroyed, though the Sanhedrin ceased ; yet
the four kinds of death (which were wont to be inflicted by
the Sanhedrin) did not cease. For he that had deserved to be
stoned to death, either fell off from some house, or some wild
beast tore and devoured him. He that had deserved burning,
cither fell into some fire or some serpent bit him. He tJiat had
deserved to be slain (i. e. with the sword) was cither delivered
into the hands ofsotne heathen king, or was murdered by robbers.
He that had deserved strangling, was either drowned in some ri-
ver, or choakedby a squinancy.
" This must be observed from the Evangelists, that when they
had Christ in examination in the palace of the high-priest all
night ; inthe morning the whole Sanhedrin metthat they might
pass sentence of death upon him. Where then was this that
ihey met ? Questionless in the room Gasith — at least if they
adhered to their own rules and constitutions ; Thither they be
took themselves sometimes upon urgent necessity. The gloss be-
fore quoted excepts only the case of murder, with which-
amongst all their false accusations, they never charged Christ,
"But however, suppose it were granted that the great
council met either in the Taberne, or some other place,
(which yet agreed by no means with their own tradition,)
did they deal truly, and as the matter really and indeed was,,
with Pilate, when they tell him, It is not lawful for us to put-
any man to death ? He had said to them, Take ye him, and
judge him according to your laws. We have indeed judged
and condemned him, but we cannot put any one to death.
Was this that they said, in fact true ? How came they then
to stone the proto-martyr Stephen ? How came they to stone
Ben Sarda at Lydda ? Hieros. Sanhed. fol. 25. 4. How
came they to burn the priest's daughter alive that was taken
in adultery ? Bab. Sanhed. fol. 52. I. and 51.1. It is pro-
bable they had not put any one to death as yet, since the time
that they had removed out of Gazith ; and so might the easier,
persuade Pilate in that case. But their great design was to
throw off the odium of Christ's death from themselves; at
least among the vulgar crowd; fearing them, if the council
themselves should have decreed his execution. They seek
this evasion therefore, which did not altogether want some
colour and pretext of truth; and it succeeded according to
what they desired. Divine Providence so ordering it, as the
Evangelist intimates, ver. 32. That the saying of Jesus'might
be fulfilled, which he spake, signifying what death he should
die : that is, be crucified according to the custom of the Ro-
mans. While I am upon this thought, I cannot but reflect
upon that passage, than which nothing is more worthy obser-
vation in the whole description, of the Roman beast in the
Revelation, chap. xiii. 4. The dragon which gave power to the
beast. We cannot say this of the Assyrian, Babylonish, or
any other monarchy ; for the Holy Scriptures do not say it.
But reason dictates, and the event itself tells us, that there
was something acted by the Roman empire in behalf of the
dragon, which was not compatible with any other, that is,
the putting of the Son of God to death. Which thing we
must remember, as often as we recite that article of our
creed, " He suffered under Pontius Pilate" that is, was put to
death by the Roman empire.
CHAPTER XIX.
.hsus is scourged, crowned with thorns, and mocked by the soldiers, 1 — 3. He is brought forth by Pilate, wearing
the purple robe; and the Jews clamour for his death, 4 — 8. Conversation between our Lord and Pilate, 9 — 1 1.
Pilate expostulates with the Jews on their barbarous demands ; but they become more inveterate, and he delivers
Christ into their hands, 12 — 16. He, bearing his cross, is led to Golg&tha, and crucified, 17 — 22. The soldiers
ttasi lots for Ms raiment, 23, 24. Jesus commends his mother to the care of John, 25 — 27. Jesus thirsts, receives
Jesus is scourged and
CHAP. XIX
crowned with thorns.
vinegar, and dies, 28—30. The Jews request that the legs of those who were crucified might be broken; the soldiers
break those of the two thieves, and pierce the side of Christ : the scriptures fulfilled in these acts, 31 — 37. Joseph
of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, 38 — 40. He is laid in a next
sepulchre, 4 1 , 42.
ry,HEN a Pilate therefore took Je-
sus, and scourged him.
A.M. 4033.
A. D. 29
An. Olynip. _JL
CCII. 1.
2 And the soldiers platted a crown
of thorns, and put it on his head, and they put
on him a purple robe,
3 And said, Hail, King of the Jews ! and they
smote him with their hands.
4 ^[ Pilate therefore went forth again, and saith
unto them, Behold, I bring him forth to you,
'that ye may know that I find no fault in him.
5 Then came Jesus forth, wearing the crown
of thorns, and the purple robe. And Pilate
«Matt. 20: 19 &27.26. Mark 15. 15. Luke IS. 33. 6ch. 18. 38. ver. 6.
NOTES ON CHAP. XIX.
Verse I. Pilate — took Jesus, and scourged him.] That is,
caused him to be scourged : for we cannot with Bede suppose
that he scourged him with his own hand.
As our Lord was scourged by order of Pilate, it is probable
he was scourged in the Roman manner, which was much
more severe than that of the Jews. The latter never gave
more than thirty-nine blows ; for the law had absolutety for-
bidden a man to be abused, or his flesh cut in this chastise-
ment, Deut. xxv. 3. The common method of whipping or
flogging in some places, especially that of a military kind, is
a disgrace to the nation where it is done ; to the laws, and to
humanity. See Matt, xxvii. 28. and the' note there. Though
it was customary to scourge the person who was to be cruci-
fied ; yet it appears that Pilate had another end in view by
scourging our Lord. He hoped that this would have satisfied
the Jews, and that he might then have dismissed Jesus. This
appears from Luke xxiii. 5 6.
Verse 2. Platted a crown of thorns] See on Matt, xxvii.
29.
Verse 5. And Piiate saith] The word Pilate, which we
supply in our version, is added by one MS. the latter Syriac,
Matter Arabic, and the Coptic.
Behold the man !] The man who, according to you, affects
the government, and threatens to take away the empire from
the Romans. Behold the man, whom ye have brought unto
me as an enemy to Csesar ; and as a sower of the seeds of se-
dition in the land ! In him I find no guilt ; and from him ye
feave no occasion to fear any evil.
Verse 6. Crucify him] Aotw, which is necessary to the
A.M. 4033.
A.D. 29.
An. Olymii.
ecu. 1.
saith unto them, Behold the man !
6 c When the chief priests therefore
and officers saw him, they cried out,
saying, Crucify him, crucify him. Pilate saith
unto them, Take ye him, and crucify him: for
I find no fault in him.
7 The Jews answered him, ''We have a law,
and by our law he ought to die, because e he
made himself the Son of God.
8 % When Pilate therefore heard that saying,
he was the more afraid ;
9 And went again into the judgment hall, and
c Acts 3. 13.'
-r/Lev. 24. 16.-
s Matt. 26. 65. cli. 5. 18, & 10. S3.
text, and which is wanting in the common editions, and is
supplied by our version in Italics, is added here on the autho-
rity of almost every MS. and version of importance. As it
is omitted in the common editions, it affords another proof,
that they were not taken from the best MSS.
Verse 7. We have a law] In Lev. xxiv. 14 — \6. we find
that blasphemers of God were to be put to death: and tlie
chief priests having charged Jesus with blasphemy, they
therefore voted that he deserved to die. See Matt xxvi. 65,
66'. They might refer also to the law against false prophets,
Deut. xviii. 20.
The Son of God.] It is certain that the Jews understood
this in a very peculiar sense. When Christ called himself
the Son of God, they understood it to imply positive equality
to the Supreme Being ; and if they were wrong, our Lord
never attempted to correct them.
Verse 8. He was the more afraid] While Jesus was accused
only as a disturber of the peace of the nation, which accusa-
tion Pilate knew to be false ; he knew he could deliver him,
because the judgment in that case belonged to himself; but
when the Jews brought a charge against him of the most
capital nature, from their onm laws ; he then saw that he had
every thing to fear, if lie did not deliver Jesus to their will.
The Sanhedrin must Hot be offended — the populace must not
be irritated: from the former a complaint might be sent
against him to Caesar: the latter might revolt, or proceed tc
some acts of violence, the end of which could not be foreseen.
Pilate was certainly to be pitied : he saw what was right, and
he wished to do it : but he had not sufficient firmness of mind.
He did not attend to that important maxim, Ftatjustitm ;
Pilate seeks io release Christ, but
A. M. 4033.
A. D.29.
An. Olymp.
ecu. 1.
saith unto Jesus, Whence art thou?
0 But Jesus gave him no answer.
10 Thensaith Pilate untohim,Speak-
est thou not unto me ? knowest thou not that I
have power to crucify thee, and have power to
release thee?
11 Jesus answered, 'Thou couldest have no
power at all against me, except it were given
thee from above : therefore he that delivered
me unto thee hath the greater sin.
12 And from thenceforth Pilate sought to re-
St. JOHN.
lease him :
a Isai. 53. 7. Matt. 27. 12, 14. b Luke 22. 53. ch. 7. 30.
mat caelum. Letjustice be done, though the heavens should
be dissolved. He had a vile people to govern, and it was not
an easy matter to keep them quiet. Some suppose that Pi-
late's fear arose, from hearing that Jesus had said, he was the
Son of God: because Pilate, who was a polytheist, believed
that it was possible for the offspring of the gods to visit mor-
tals ; and he was afraid to condemn Jesus, for fear of offend-
ing some of the supreme deities. Perhaps the question in the
succeeding verse refers to this.
Verse 9. Whence art thou ?] This certainly does not mean,
From what country art thou ? for Pilate knew this well
enough : but it appears, he made this enquiry to know who
were the parents of Christ ; what were his pretensions, and
whether he really were a demigod, such as the heathens be-
Sieved in. To this question we find our Lord gave no answer.
He had already told him that his kingdom was not of this
world ; and that he came to erect a spiritual kingdom, not a
temporal one: chap, xviii. 36, 37. This answer he deemed
sufficient, and he did not chuse to satisfy a criminal curiosity,
nor to enter then into any debate concerning the absurdity
of the heathen worship.
Verse 1 1. Hath the greater sin] It is a sin in thee to con-
demn me, while thou art convinced in thy conscience that I
am innocent: but the Jews who delivered me to thee, and
Judas who delivered me to the Jews, have the greater crime
to answer for. Thy ignorance in some measure excuses thee ;
but the rage and malice of the Jews put them, at present, out
of the reach of mercy.
Verse 12. Pilate sought to release hint] Pilate made five
several attempts to release, our Lord ; as we may learn from
Lukexxiii. 4, 15, 20, 22. John xix. 4, 12, 13.
Thou art not Casar's friend] Thou dost not act like a per-
son who has the interest of the Emperor at heart. Ambassa-
dors, prefects, counsellors, &c. were generally termed the
friends of the Emperor. This insinuation determined Pilate
to make no longer resistance : he was afraid of being accused,
and he knew Tiberius was one of the most jealous and distrust-
tlie Jews clamour for Ms death,
but the Jews cried out, A:M,40J,S-
' A. D. 29.
saying, cIf thou let this man go, thou A"Oiymp.
art not Caesar's friend: d whosoever —
maketh himself a king, speaketh against Caesar.
13 When Pilate therefore heard that saying^)
he brought Jesus forth, and sat down in the
judgment seat in a place that is called the Pave-
ment, but in the Hebrew, Gabbatha.
14 And eit was the preparation of the pass-
over, and about the sixth hour: and he saith
unto the Jews, Behold your king!
cLuke 23. %.■
-rfActs 17 7
-e Mat. 27. 62.
ful princes in the world. During his reign, accusations of
conspiracies were much in fashion; they were founded on
the silliest pretences, and punished with excessive rigour.
See Calmet, Tacit. An. 1. i. c. 72, 73, 74. Sucton. in Tiber.
c. 58.
Verse 13. The Pavement] ASWrgai-ov, literally, a stone
pavement : probably it was that place in the open court,
where the chair of justice was set, for the praefects of pro-
vinces always held their courts of justice in the open air; and
which was paved with stones of various colours, like that of
Ahasuerus, Esth. i. 6. of red, blue, white, and black marble
what we still term Mosaic work, or something in imitation of
it; such as the Roman pavements frequently dug up in this
and other countries, where the Romans have had military
stations.
Gabbatha.] That is, an elevated place ; from n:n gabaht
high, raised up : and it is very likely that the judgment seat
was considerably elevated in the court, and that, the governor
went up to it by steps : and perhaps these very steps were
what was called the Pavement. John does not say that Litho-
stroton, or the Pavement, is the meaning of the word Gabbatha ;
but that the place was called so in the Hebrew. The p)*c<3 was
probably called Lithostroton, or the Pavement: the 3eat of judg-
ment, Gabbatha, the raised or elevated place.
In several MSS. and Versions, the Scribes not understand-
ing the Hebrew word, wrote it variously, Gabbatha, Gabathat
Kapphatha, Kappata, Gennetha, Gennaesa, and Gcnnesar.
Lightfoot conjectures that the Pavement here, means the
room Gazith in the temple, in which the grand couocil,
called the Sanhedrin, held their meetings.
Verse 14. It was the preparation of the pass-over] '^atis,
the time in which they were just preparing to kill the pas-
chal lamb. Critics differ widely concerning the time of our
Lord's crucifixion ; and this verse is variously understood.
Some think it signifies merely the preparation of the sabbath ;
and that it is called the preparation of the pass-over, because
the preparatioa of the sabbath happened that year on the eve
Christ is crucified. The CHAP
a.m. 4033. 15 But they cried out, Away with
An.'oiymp. him, away with him, crucify him. Pi-
. CCIL *' .. late saith unto them, Shall I crucify
your King? The chief priests answered, °We
have no king but Caesar.
16 'Then delivered he him therefore unto
them to be crucified. And they took Jesus,
and led him away.
17 <[[ c And he bearing his "cross, went forth
into a place called the place of a skull, which is
called in the Hebrew Golgotha :
XIX.
inscription on his cross
a Gen. 49. 10. b Matt. 27. 26, 31. Mark 15. 15. Luke 23. 24..
27. 31, 33. Mark 15. 21, 22. Luke 23. 26,33.
-c Matt.
of the pass-over. Others think that the preparation of the
sabbath, is distinctly spoken of in ver. 31. and was different
from what is here mentioned. Contending nations may be
more easily reconciled, than contending critics.
The sixth hour] Mark says, chap. xv. 25. that it was the
third hour. Tpm, the third, is the reading of DL. four
others, the Chron. Alea. Severus, Antiochen. Ammonius, with
others mentioned by Theophylact. Nonnus, who wrote in the
■fifth century, read t§»t»?, the third. As in ancient times, all
the numbers were written in the Manuscripts, not at large,
but in numeral letters, it was easy for f three, to be mis-
taken for r six. The Codex Besoz has generally numeral
letters instead of words. Bengel observes that he has found
the letter r gamma, three, exceedingly like the r episemon,
iix, in some MSS. The major part of the best critics think
that T^m, the third, is the genuine reading. See the note on
Mark xv. 25.
Behold your king !] This was probably intended as an
irony ; and by thus turning their pretended serious apprehen-
sions into ridicule, he hoped still to release him.
Verse 1 5. Away with him.] Agov : probably this means,
hill him. In Isai. lvii. 1. it is said, xa» av^s? SuMot oc^onca,
and just men are taken away ; that is, according to some, by
a violent death.
Verse 16. Then delivered he him] This was not till after he
had washed his hands, Matt, xxvii. 24. to shew by that sym-
bolical action, that he was innocent of the death of Christ.
18 Where they crucified him, and AAMD^9S
two other with him, on either side A£,c°Ily|np
one, and Jesus in the midst.
19 ^[ e And Pilate wrote a title, and put it
on the cross. And the writing was, JESUS
OF NAZARETH THE KING OF THE
JEWS.
20 This title then read many of the Jews:
for the place where Jesus was crucified was
nigh to the city : and it was written in He
brew, and Greek, and Latin.
dNura. 15. 36. Heb. 13. 12.
-e Matt. 27. 37. Mark 15. 26. Luke
23. 38.
John omits this circumstance, together with the insults which
Christ received from the soldiers. See Matt, xxvii. 26, &c»
Mark xv. 1 6, &c.
Verse 1-7. Bearing his cross] He bore it all alone first;
when he could no longer carry the whole through weakness,
occasioned by the ill usage he had received, Simon, a Cy~
renian, helped him to carry it : see the note on Matt, xxvii. 32.
Golgotha.] See on Matt xxvii. 33.
Verse 1 8. Two other] MattheAV and Mark in the parallel
places call them robbers or murderers : they probably belonged
to the gang of Barabbas. See about the figure of the cross,
and the nature of crucifixion on Matt, xxvii. 35.
Verse 19. Pilate wrote a title] See on Matt xxvii. 37.
Verse 20. Hebrew, — Greek, — Latin.] See on Luke xxiii. 38.
On Matt, xxvii. 37. I have given this title in Hebrew,Greek,
and Latin, as mentioned by this Evangelist. The Reader, how-
ever, will not be displeased to find the same title repeated here,
in a character which was writen in the fourth century, and is
probably nearly resembling that used in the earliest ages of
Christianity. TheGreekand Latin character, which isinserted
here, is an exact fac-simile of that in the Codex Besce, cut and
cast at the expense of the University of Cambridge, for Dr.
Kipling's edition of that most veuerable MS. which contains
the Greek text of the four Evangelists and Acts; and the
Latin text of the same, as it existed before the time of St.Jerom,
Having examined the MS. myself, I can say that these types
are a very faithful representation of the original.
In Hebrew, ES^ai's-j.
ipiim ttsb® isnsi &w>
In Creek, E;u»its-J.
ihcoyc o N^zcDjeoe. o excixeyc tcdn ioyxmookt
In Latin, Pw^a*r».
leTiSus jNA^j.erws- jiex rudAeojvucrv
"the soldiers divide his raiment,
St. JOHN.
and cast lots for his vesture.
Vn4™3- 21 Then said the chief priests of
A. 1). 20. l
..oiymP. the Jews to Pilate, Write not, The
ecu.
King of the Jews ; but that he said I
am King of the Jews.
22 Pilate answered, What I have written, I
have written.
23 ^f "Then the soldiers, when they had cru-
cified Jesus, took his garments, and made four
parts, to every soldier a part; and also his coat:
now the coat was without seam, * woven from
the top throughout.
a Matt. 27. 35. Mark 15. 24. Luke 23. 34.-
22. IS.
-5 Or, -wrought.— — cPs,
Verse 22. What I liave written, I have written] That is, I
will not alter what I have written. The Roman laws forbad
the sentence to be altered when once pronounced ; and as
this inscription was considered as the sentence pronounced
against our Lord, therefore it could not be changed : but this
form of speech is common in the Jewish writings, and means
simply, what is done shall continue. Pilate seems to speak
prophetically. This is the king of the Jews: they shall have
no otlier Messiah for ever.
Verse 23. To every soldier a part] So it appears there were
four soldiers employed in nailing him to, and rearing up the
cross.
The coat was without seam] Several have seriously doubted
whether this can be literally understood, as they imagine that
nothing with sleeves, &c. can be woven without a seam. But
Baun, dc Vest. Sacer. Hcb. 1. 1. c. 16. has proved, not only
that such things were done by the ancients, and are still
done in the East ; but himself got a loom made on which these
kinds of tunics, vents, sleeves, and all, were woven in one piece.
See much on this subject in Calmet.
Our Lord was now in the grand office of high-priest, and
was about to offer the expiatory victim for the sin of the world
And it is worthy of remark, that the very dress he was in, was
similar to that of the Jewish high-priest. The following is
the description given of his dress by Josephus, Ant. b. iii.
c. vii. s. 4. " Now this coat (xlTm>) was no* composed of two
pieces, nor was it sewed together upon the shoulders and sides,
but it was one long vestment, so woven as to have an opening
for the neck ; not an oblique one, but parted all along the
back and breast : it was also parted where the hands were to
come out." A little before, the same author says, that " the
high-prietl had a long robe of a blue colour, which hung down
to the/eff, and was put over all the rest" It is likely that this
was the same with that upper garment which the soldiers divided
among them, it being probably of a costly stuff. I may just
add here, that I knew a woman who knit all kinds of clothes,
24 They said therefore among them- A- J**;4^
selves, Let us not rend it, but cast lots An. oiymp.
for it, whose it shall be: that the scrip- 11-
ture might be fulfilled, which saith, c They
parted my raiment among them, and for my
vesture they did cast lots. These things there
fore the soldiers did.
25 % d Now there stood by the cross of Jesus
his mother, and his mother's sister, Mary the
wife of* Cleophas7, and Mary Magdalene.
26 When Jesus therefore saw his mother, and
dMatt. 27. 55.
Mark 15. 40. Luke 23. 49.
24. 18.
•e Or, C'lopas. /"Luke
even to the sleeves and hxxiion\io\e$,without a seam; and have
seen some of the garments which she made : that the thing is
possible I have the fullest proof. For an explanation of ^i-rev
and i^anoy, which we translate cloak and coat, see the note on
Lukevi. 29.
Verse 24. That the scripture might be fulfilled] These words
are found in the common printed text, in Matt, xxvii. 35. but
they are omitted by ABDEFGHKLMSU. Mt. BHV. 150
others; the principal Versions, Chrysostom, Tit. Bost. Eu-
thymius, Tlieophylact, Origen, Hilary, Augustin, Juveri. See
Griesbach,s second edition. But in the text of John they are
not omitted by one MS. version, or ancient commentator.
The words are taken from Psal. xxii. 18. where it appears
they were spoken prophetically of this treatment which Jesus
received, upwards of a thousand years before it took place !
But it should be remarked that this form of speech which
frequently occurs, often means no more than that the thing so
fell out, that such a portion of scripture may be exactly ap-
plied to it.
Verse 25. Mary the wife qfCleophas] She is said, in Mate,
xxvii. 56. (see the note there) and Markxv. 40. to have been
the mother of James the Less, and of Joses ; and this James her
son is said in Matt. x. 3. to have been the son of Alpheus ;
hence it seems that Alpheus and Cleopas Avere the same person.
To which may be added, that Hegesippus is quoted by Eu-
sebius, Hist. EcclesA. in. c. 11. as saying that Cleopas was the
brother of Joseph, the husband of the virgin. Tlieophylact says
that Cleopas, (brother of Joseph, the husband of the virgin)
having died childless, his brother Joseph married his widow,
by whom he had four sons, called by the Evangelists the
brothers of our Lord, and two daughters, the one named
Salome, the other Mary daughter of Cleopas, because she was
his daughter according to law, though she was the daughter of
Joseph according to nature. There are several conjectures
equally well founded with this last to be met Aviih in the
ancient commentators, but in many cases it is very difficult.
'Mary is commended to the care of John. CHAP
a^m.4033. f tne disciple standing by, whom he
An. oiymp. loved, he saith unto his mother, * Wo-
1 ' man, behold thy son !
27 Then saith he to the disciple, Behold thy
mother ! And from that hour that disciple took
her cunto his own home.
28 % After this, Jesus knowing that all things
were now accomplished, d that the scripture
might be fulfilled, saith, I thirst.
a Ch. 13. 23. & '20. 2. & 21. 7, 20, 24.-
16. 3iJ.
-6 ch. 2. 4.-
-c ch. 1. 11. &
to distinguish the different Marys mentioned by the Evan-
gelists.
Verse 26. The disciple — rvhom lie loved] John, the writer of
this Gospel.
Woman, behold thy son!} This is a remarkable expression
and has been much misunderstood. It conveys no idea of
disrespect, nor of unconcern, as has been commonly supposed.
In the way of compellation, man! and woman! were titles of
as much respect among the Hebrews, as sir ! and madam ! are
among us. But why does not Jesus call her mother ? Pro-
bably, because he wished to spare her feelings ; he would not
mention a name, the very sound of which must have wrung
her heart with additional sorrow. On this account he says,
Behold thy so7i! this was the language of pure natural affection :
" Consider this crucified man no longer at present as any
relative of thine ; but take that disciple whom my power shall
preserve from evil, for thy so?i; and while he considers thee as
his mother, account him for thy child." It is probable that it
was because the keeping of the blessed virgin was entrusted to
him, that he was the only disciple of our Lord who died a na-
tural death : God having preserved him for the sake of the per-
son whom he gave him in charge. Many children are not
only preserved alive, but abundantly prospered in temporal
things, for the sake of the desolate parents whom God has
cast upon their care. It is veiy likely that Joseph was dead
previously to this; and that this was the reason why the deso-
late virgin is committed to the care of the beloved disciple.
Verse 28. I thirst.] The scripture that referred to his
drinking the vinegar, is Psal. lxix. 21. The fatigue which he
had undergone, the grief he had felt, the heat of the day, and
the loss of blood, were the natural causes of this thirst. This
he would have borne without complaint; but he wished to give
them the fullest proof of his being the Messiah, by distinctly
marking how every thing relative to the Messiah, which had
been written in the Prophets, had its complete fulfilment in
him.
Verse 29. A vessel full of vinegar] This was probably that
tart small wine, which we are assured was the common drink
XIX. Jesus receives the vinegar, and expires.
29 Now there was set a vessel full of AAJV^/
vinegar: and ethey filled a spunge ■*ccu>i>1'
with vinegar, and put it upon hy.ssop,
and put it to his mouth.
30 When Jesus therefore had received the
vinegar, he said, f It is finished: and he bowed
his head, and gave up the ghost.
31 ^f The Jewrs therefore, ^because it was the
preparation, h that the bodies should not remain
d Pa. 69. 21. e Matt. 27. 48. -/ch. 17. 4. g ver. 42. Mark 15. 42.
h Deut. 21. 23.
of the Roman soldiers. Our word vinegar, comes from the
French vin aigre, sour or tart wine .- and although it is probable
that it was brought at this time for the use of the four Romaa
soldiers who were employed in the crucifixion of our Lord,,
yet it is as probable that it might have been furnished for
the use of the persons crucified : who, in that lingering kind oi
death, must necessarily be grievously tormented with thirst.
This vinegar must not be confounded with the vinegar &m\gaU.
mentioned Matt, xxvii. 34. and Mark xv. 23. That, being e
stupefying potion, intended to alleviate his pain, he refused
to drink ; but of this he took a little, and then expired, ver.
30.
And put it upon hyssop] Or, according to others, putting hys-
sop about it. A great variety of conjectures have been pro-
duced to solve the difficulty in this text, which is occasioned
by supposing that the sponge was put on a stalk oi hyssop, and
that this is the reed mentioned by Matthew and Mark. It ia
possible that the hyssop might grow to such a size in Judea,
as that a stalk of it might answer the end of a reed or cane in
the case mentioned here; but still it appears to me more na
tural to suppose that the reed was a distinct thing, and that
the hyssop was used only to bind the sponge fast to the reed ;
unless we may suppose it was added for some mystical pur-
pose, as we find it frequently used in the Old Testament in
rites of purification. The various conjectures on this point
may be seen in Borvycr's Connect, and in Cahnd.
Verse 30. It is finished] As if he had said, " I have exe-
cuted the great designs of the Almighty — 1 have satisfied the
demands of his justice — I have accomplished all that wa?
written in the prophets; and suffered the utmost malice of ray
enemies: and now the way to the Holy of Holies is made mani-
fest through my blood." An awful, yet a glorious finish.
Through this tragical death, God is reconciled to man; and
the kingdom of heaven opened to every believiug soul.
" Shout heaven and earth, this sua Osgood to man !"
See the note on Matt, xxvii. 50.
The prodigies which happened at our Lord's death, and
which are mentioned by the other three Evangelists, are
4S
,il. 1.
of the two thieves are broken. St. JOHN.
upon the cross on the sabbath day,
(a for thatsabbath day was a high day,)
besought Pilate that their legs might
be broken, and that they might be taken away.
32 Then came the soldiers, and brake the legs
of the first, and of the other which was cruci-
fied with him.
% • ■ -
«Ler. 23, 11, 15. Num. 28. 17, 18. Isai. 1. 13, 15.
omitted by John: because he found the others had sufficiently
stated them; and it appears he had nothing new to add.
Verse 31. It was the preparation] Every sabbath had a
preparation which began at the ninth hour (that is, three
o'clock) the preceding evening. Josephus, Ant. b. xvi. c. 6.
a. 2. recites an edict of the emperor Augustus in favour of
the Jews, which orders, " that no one shall be obliged to give
bail or surety on the sabbath day, nor on the preparation be-
fore it, after the ninth hour." The time fixed here, was un-
doubtedly in conformity to the Jewish custom; as they began
their preparation at three o'clock on the Friday evening.
That the bodies should not remain] For the law, Deut. xxi.
22, 23. ordered that the bodies of criminals should not hang
all night; and they did not wish to have the sabbath profaned
by either taking them down on that day, or letting them hang
to disturb the joy of that holy time. Probably their con-
sciences began to sting them for what they had done; and they
wished to remove the victim of their malice out of their sight.
For that sabbath day was a high day] 1. Because it was
Ihe sabbath. 2. Because it was the day on which all the
people presented themselves in the temple according to the
command, Exod. xxiii. 17. 3. Because that was the day on
which the sheaf of the first-fruits was offered, according to
the command, Lev. xxiii. 10, 11. So that upon this day,
there happened to be three solemnities in one. Lightfoot. It
might be properly calied a high day because the pass-over
fell on that sabbath.
Their legs might be broken] Lactanlius, says, 1. iv. c. 26.
that it was a common custom to break the legs or other bones
of criminals upon the cross; and this appears t© have been a
kind of coup tie grace, the sooner to put them out of pain.
Verse 34.. With a spear pierced his side] The soldier who
pierced our Lord's side, has been called by the Roman Catho-
lic writers Longinus, which seems to be a corruption of^oy^»,
louche" a spear or dart : the word in the text. They more-
over tell us, that this man was converted — that it was he who
said, Truly this was the Son of God — that he travelled into
Cappadocia, and there preached the gospel of Christ, am:
received the crown of martyrdom. But this deserves the
same credit as the other legends of the Popish church.
Whether it was the right or the left side of Christ that was
pierced, has been a matter of serious discussion among di-
Chrisfs side is pierced*
33 But when they came to Jesus, and Ai*L*|Lfk
J ' a. D. as.
saw that he was dead already, they An.oiymp.
brake not his legs: . — =
34 But one of the soldiers with a spear pierced
his side, and forthwith came thereoutblood and
water.
35 And he that saw it bare record, and his re-
ft Zech. 12. 10. & 13. 1, 6, 7. 1 John 5. 6, 8.
vines and physicians : and on this subject they are not yet
agreed. That it is of no importance we are sure, because the
Holy Ghost has not revealed it. Luke Cranaclie, a famous
painter, whose piece of the crucifixion is at Augsburg, has
put no wound on either side : when he was asked the reason,
of this — I will do it, said he, when I am informed which side
mas pierced,
Blood and water.] It may be naturally supposed, that the
spear went through the pericardium and pierced the heart j
that the water proceeded from the former, and the blood from
the latter. Ambrose, Augustin, and Chrysostom, make the
blood an emblem of the eucharist, and the water an emblem
of baptism. Others represent them as the emblems of the
Old and New Covenants. Protestants have thought them
the emblems of justification, which is through the blood of
the Lamb ; and sanctifcation, which is through the washing
of regeneration; and it is in reference to the first notion, that
they mingle the wine with water in the sacrament of the
Lord's supper. The piercing appears to have taken place,
because his legs were not broken; and as the law in this case
stated that the criminals were to continue on the cross till
they died, the side of our Lord was pierced to secure the ac-
complishment of the law; and the issuing of the blood and
water appears to be only a natural effect of the above cause;
and probably nothing mystical or spiritual was intended by
it. However, it affords the fullest proof that Jesus died for
our sins. Dr. Lightfoot thinks that there is a reference here
to the rock in the wilderness which Moses smote twice ; and
which, according to the Jews, Shemoth Rabba, fol. 122. "pour-
ed out blood at the first stroke, and water at the second." Now
St. Paul says, I Cor. x. 4. That rock was Christ; and here
the Evangelist says, The soldier pierced his side, and there
came out blood and water. St. John therefore, in what he
asserts in the 35th and 36th verses, wishes to call the atten-
tion of the Jews to this point, in order to shew them that
this Jesus was the true Messiah, who was typified by the rock
in the wilderness. He knoweth that he saith true, that ye might
believe.
Verse 35. He that saw it] Most probably John himself,
who must have been pretty near the cross, to have been able
to distinguish between the blood and the water, as they issued
from the side of our blessed Lord.
Joseph of Arimathea begs the body. CHAP
a.m. 4033. cor(j is true: and he knoweth thatf
A. D. 29. • i 1 i-
An. oiymp. he saith true, that ye might believe.
CCII I
',.* 36 For these things were done, ° that
the scripture should be fulfilled, A bone of him
shall not be broken.
37 And again another scripture saith, 6They
shall look on him whom they pierced.
38 % 'And after this, Joseph of Arimathea,
being a disciple of Jesus, but secretly d for fear
of the Jews, besought Pilate that he might take
away the body of Jesus : and Pilate gave him
leave. He came therefore, and took the body
of Jesus.
oExod. 12.46. Num 9. 12 Ps. 34.20. 6Ps. 22. 16, 17. Zech. 12.10.
Rev. 1. 7. c Matt. 27. 57. Murk 15.42. Luke 28. 50.
XIX.
Nicodemus embalms it.
And lie knoivcth] This appears to be an appeal to the Lord
Jesus, for the truth of the testimony which he had now de-
livered. But why such a solemn appeal, unless there was
something miraculous in this matter ? It might appear to
him necessary, 1. Because the other Evangelists had not no-
ticed it. 2. Because it contained the most decisive proof of
the death of Christ. As a wound such as this was, could not
have been inflicted ^though other causes had been wanting)
■Without occasioning the death of the person : and on his dying
for men, depended the salvation of the world. And 3. Be-
cause two important prophecies were fulfilled by this very
circumstance, both of which designated more particularly
the person of the Messiah. A bone of him shall not be broken,
Exod. xii. 46. Numb. ix. 12. Psal. xxxiv. 20. Thy will
look upon him whom they pureed, Zech. xii. 10. Psal. xxii.
W.
Verse 38. Joseph of Arimathea'} See on Matt, xxvii. 57 —
60. and particularly Mark xv. 42, 43.
Verse 39. Nicodemus'] See on chap. iii. I, &e.
Myrrh and aloes] Which drugs were used to preserve
bodies from putrefaction. Calmet says that the aloes men-
tioned here, is a liquor which runs from an aromatic tree ;
and is widely different from that called aloes among us.
Some have objected, that a hundred pounds weight of
myrrh and aloes, was enough to embalm two hundred dead
bodies ; and instead of ««ro», a hundred, some critics have
proposed to read lx.a.re^uy — a mixture of myrrh and aloes, of
about a pound each. See Sawyer's Conjectures. But it may
be observed, that great quantities of spices were used for em-
balming dead bodies, when they intended to shew peculiar
marks of respect to the deceased. A great quantity was used
at the funeral of Aristobulus .- and it is said that five hundred
servants bearing aromatics, attended the funeral of Herod:
see Josephus, Ant. b, xy. c. 3.' s. 4. and b. xvii. c. 8. s. 3.
39 And there came also e Nicode- *£*£*%$*
mus, which at the first came to Jesus A";J?l>'mP
by night, and brought a mixture of
myrrh and aloes, about a hundred pound weight
40 Then took they the body of Jesus, and
f wound it in linen clothes with the spices, as
the manner of the Jews is to bury.
41 Now in the place where he was crucified
there was a garden ; and in the garden a new
sepulchre, wherein was never man yet laid.
42 8 There laid they Jesus therefore, h because
of the Jews' preparation day ; for the sepulchre
was nigh at hand.
tfCh. 9. 22. & 12. 42..
-ech.3. 1, 2. & 7. 50.-
53. 9. h vet. 31.
-/"Acts 5. 6. ^-Isai.
and fourscore pounds of spices were used at the funeral o"
R. Gamaliel the elder. See Wetstein in loco.
Verse 40. Wound it in linen] See on chap. xi. 34.
Verse 41. There was a garden] It was an ancient custom
for particular families to have burying places in their gardens
See 2 Kings xxi. 1 8, 26.
New sepulchre] See on Matt, xxvii. 60.
V erse 42. Because of the Jeivs' preparation] From this it
may be conjectured, that they had designed to have put him
in a more magnificent tomb ; or, that they intended to make
one expressly for himself after the pass-over; or, that they
had designed to have put him somewhere else, but could not
do it for lack of time ; and that they put him here, because
the tomb was nigh. It appears plainly from embalming, &c
that none of these persons had any hope of the resurrection
of Christ. They considered him as a great and eminent pro-
phet, and treated him as such.
1. In the burial of our Lord, a remarkable prophecy wat
fulfilled : His death was appointed with the wicked; and ?vith a
rich man was his tomb. See Lowth on Isai. liii. 9. Every
thing attending his mock trial, his passion, his death, his
burial, &c. afforded the fullest proof of his innocenee. In
still continuing to reject him, the Jews seem to have exceeded
the ordinary bounds of incredulity and callousness of heart.
One might imagine that a candid attention to the Gospel
facts, collated with those passages in the Law and in the Pro-
phets, which they acknowledge to speak of the Messiah, would
be sufficient to furnish them with the utmost evidence and
fullest conviction that he is the Christ, and that they are to
expect none other. But where people once make a covenant
with unbelief, argument, reason, demonstration, and miracles
themselves, fail to convince them. As their conviclion, through
this obslisacy, is rendered impossible, it belongs to God's
4s 2
Account of the destruction of the
St. JOHN. church of the Holy Sepulchre, in 1808,
justice fo confound them. At present they have scarcely any
correct knowledge of the true God; and while they continue
to reject the genuine faith, they are capable of crediting the
most degrading absurdities.
2. The Holy Sepulchre, or what has long passed for the burial
place of our Lord, is now no more ! On the following infor-
mation the Reader may depend: " On the night of October
] 1 , 1 808, the church of the Holy Sepulchre was discovered to
be on fire; and between five and six in the morning the burn-
ing cupola, with all the melting and boiling lead upon it, fell
in. The excessive heat which proceeded from this immense
mass of liquid fire, caused not only the marble columns, which
supported the gallery, to burst; but likewise the marble floor of
the church, together with the pilasters and images in has relief,
that decorated the chapel, containing the Holy Sepulchre, si-
tuated in the centre of the church. Shortly after, the massive
columns, which supported the gallery, fell down, together
with the whole of the walls." Thus has perished the famous
church raised by the Empress Helena fourteen hundred years
ago, over the place where the body of our blessed Lord was
supposedto have been deposited, while he lay under the power
of death. And thus has perished an engine of superstition;
fraud, and imposture. To the most sinful purposes has this
Holy Sepulchre been abused. The Greeks and Armenians
have pretended that on every Easter eve, fire descends from
heaven, and kindles all the lamps and candles in the place; and
immense crowds of pilgrims frequent this place, on these
occasions, in order to witness this ceremony, to light a taper
at this sacred flame, and with these candles to singe and daub
pieces of linen, which are afterwards to serve for winding
sheets; for, says Mr. Maundrell, who was present, April 3rd,
1697, and witnessed the whole of this absurd and abominable
ceremouy, " it is the opinion of these poor people, that if they
can but have the happiness to be buried in a shroud, smutted
with this celestial fire, it will certainly secure them from the
flames of hell."
See the whole of his circumstantial account of this impos-
ture, and the ridiculous and abominable ceremonies with
which it is accompanied, in his Journey from Aleppo to Jeru-
salem, edit. 5th, pp. 94 — 97. and let the Reader thank God
that he is not degraded with a superstition, that renders the
grace of the Gospel of none effect.
CHAPTER XX.
Mary Magdalene coming early to the sepulchre, finds it empty, and runs and tells Peter, 1, 2. Peter and John
run to the tomb, and find all as Mary had reported, 3 — 10. Mary sees a vision of angels in the tomb, 1 1 — 13.
Jesus himself appears to her, and sends her with a message to the disciples, 14 — 18. He appears to the disciples,
vives the fullest proof of ike reality of his resurrection, and communicates to them a measure of the Holy Spirit,
jq — 23. The determined incredulity of Thomas, 24,25. Eight days after, Jesus appears again to the disciples,
Thomas being present, to whom he gives the proofs he had desired, 26, 27. Thomas is convinced, and makes a
noble confession, 28. Our Lord's reflections on his case, 2y. Various signs done by Christ, not circumstantially
related, 30. Why others are recorded, 31.
w | ^HE "first day of the week Com-
eth Mary Magdalene early, when
\. M. 4033.
A. D. 29.
An. Olymp. Jtt.
CCI1. 1.
_ . it was yet dark, unto the sepulchre,
and seeth the stone taken away from the sepul-
chre.
a Matt. 28. 1. Mark 16. 1. Luke 24. 1.
NOTES ON CHAP. XX.
All that John relates concerning the resurrection of our
Lord, he has collected partly from the account given by
Mary Magdalene, and partly from his own observations.
From Mary he derived the information given ver. 1, 2. and
from ver. 11 — 18. From his own actual knowledge, what he
relates ver. 3 — 10, 19 — 29. and the whole of chap. xxi. It
is supposed that he details the account given by Mary, with-
out altering any circumstance, and without either addition
ny retrenchment. See Rosenmuller*
A. M. 4033,
A D. 29.
An. Olymp.
ecu I.
2 Then she runneth, and cometh to
Simon Peter, and to the * other disciple
whom Jesus loved, and saith unto them,
They have taken away the Lord out of the sepul-
chre, and we know not where they have laid him,
b Ch. 13. 23. & 19. 26. & 21. 7, 20, 24.
Verse 1. The first day ofiheweeJc] On what we call Sun-
day morning, the morning after the Jewish sabbath. As
Christ had been buried in haste, these holy women had
bought perfumes, Mark xvi. 1. Luke xxiv. 1. to embalm him
afresh ; and in a more complete manner than it could have
been done by Joseph and Nicodemus. John only mentions
Mary of Magdala, because he appears to wish to give a more
detailed history of her conduct, than of any of the rest :
but the other Evangelists speak of three persons who went
together to the tomb, viz. Mary of Magdala, Mary the
Mary sees a vision of angels at the sepulchre. CH A P. XX.
Jesus appears to her.
a.m. 4033. 3 c Peter therefore went forth, and
A. D. 29.
An oiymp. that other disciple, and came to the
ecu. i. *
* sepulchre.
4 So they ran both together : and the other
disciple did outrun Peter, and came first to the
sepulchre.
5 And he stooping down, and looking in,
■saw b the linen clothes lying; yet went he not
in.
6 Then cometh Simon Peter following him,
and went into the sepulchre, and seeth the linen
clothes lie,
7 And cthe napkin, that was about his head,
not lying with the linen clothes, but wrapped
together in a place by itself.
a Luke 24. 12.-
-b ch. 19, 40.-
-c ch.ll.'
mother of James, and Salome: Matt, xxviii. 1. Mark
xvi. 1.
Verse 2. Tlien she runneth] This was after the women had
seen the angels, who said he was risen from the dead, Luke
xxiv. 4-. She told not only Peter and John, but the other
apostles also, Matt, xxviii. 8. but only the two disciples above
mentioned, went to the tomb to see whether what she had
said was true.
They have taken away the Lord] She mentions nothing of
What the angels had said, in her hurry and confusion; she
speaks things only by halves : and probably the vision of an-
gels might have appeared to her only as an illusion of her own
fancy ; and not to be any farther regarded.
Verse 4-. Outrun Peter] Not because he had a greater de-
sire to see into the truth of these things ; but because he was
younger, and lighter of foot.
Verse 5. Went he not in.] Why ? Because he Avas fully sa-
tisfied that the body was not there. But why did he not seize
upon the linen clothes, and keep them as a most precious
relic ? Because he had too much religion and too much
sense ; and the time of superstition and nonsense was not yet
arrived, in which, bits of rotten mood, rags of rotten cloth,
decayed hones, (to whom originally belonging no one knows,)
and bramble bushes, should become objects of religious adora-
tion.
Verse 6". Seeth tlie linen clothes lie] <5><.u=n : from Ssao/xca,
to behold, and t^au, to see — to look steadily at any thing, so
as to discover what it is, and to be satisfied with viewing it.
Verse 7. Wrapped together in a place by itself.] The pro-
vidence of God ordered these very little matters so, that they
became the fullest proofs against the lie of the chief priests,
that the body had been stolen away by the disciples. If the
8 Then went in also that other dis- A:M1,403A3-
A. 1). 29.
ciple, which came first to the sepul- An. oiymp.
chre, and he saw, and believed. —
9 For as yet they knew not the d scripture,
that he must rise again from the dead.
10 Then the disciples went away again unto
their own home.
11 % e But Mary stood without at the sepul-
chre weeping: and as she wept, she stooped
down, and looked into the sepulchre,
12 And seeth two angels in white sitting, the
one at the head, and the other at the feet, where
the body of Jesus had lain.
13 And they say unto her, Woman, why
weepest thou ? She saith unto them, Because
c/Ps. 16. 10. Acts 2. 2d— 31. & 13. 34, 35. eMark 16. 5.
body had been stolen away, those who took it would not have
stopped to strip the clothes from it ; and to wrap them up,
and lay them by in separate places.
Verse 8. That other disciple] John.
Saw] That the body was not there.
And believed.] That it had been taken away, as Mary had
said : but he did not believe that he was risen from the dead,
see what follows.
Verse 9. They knew not the scripture] Viz. Psal. xvi. 9, 10.
Thou wilt not leave my smd in hell — *7\iw'~) V&32 a?yn n^ »j ki
lo tdasob naphshi Fsheol — For thou wilt not abandon my life to
the grave, nor suffer thy Holy One to see corruption. It was
certainly a reproach to the disciples, that they had not under-
stood this prophecy, when our Lord had given them often
the most direct information concerning it. Christ had refer-
red to the history of Jonah, Matt. xii. 40. which was at once
the type and the proof of his own resurrection. However,
this ingenuous confession of John, in a matter so dishonour-
able to himself, is a full proof of his sincerity, and of the
truth of his narration.
Verse 10. Unto their own home.] Either to their own
houses, if they still had any ; or to those of their friends, or
to those where they had a hired lodging, and where they met
together for religious purposes. See ver. 19.
Verse II. But Mary stood without] She remained some
time after Peter and John had returned to their own
homes.
Verse 12. Seeth two angels] See on ver. 6. She knew these
to be angels by their white and glistering robes. Matthew and
Mark mention but one angel— probably that one only that
spoke, ver. ! 3.
One at the head, and the other at the feet] So were the che
A. M. 4033.
A.D.29.
An. Olvmp.
ecu*. 1.
Mary Magdalene announces
they have taken away my Lord, and
I know not were they have laid him,
14 "And when she had thus said,
she turned herself back, and saw Jesus stand-
ing, and 6knew not that it was Jesus.
15 Jesus saith unto her, Woman, why weep-
est thou ? whom seekest thou ? She, suppos-
ing him to be the gardener, saith unto him,
Sir, if thou have borne him hence, tell me
where thou hast laid him, and 1 will take him
away.
16 Jesus saith unto her, Mary. She turned
St. JOHN, the resurrection to the disciples-
herself, and saith unto him, Rabboni
a Malt. 28. 9. Mark 16. 9. b Luke 24. 1 6, 31. ch. 21. 4. c Ps. 22. 22.
Matt. 28. 10. Rom. 8.^:9. Heb. 2. 11.
rubim placed at each end of the mercy-seat : Exod. xxv. 1 8,
1 9. Lightfoot.
Verse 1 3. They have taken away my Lord] It was conjec-
tured on chap. xix. 42. that the body of our Lord was only
put here for the time being, that after the sabbatb they might
carry it to a more proper place — Mary seems to refer to this :
They have taken away my Lord, and I know not where they
have laid him. This removal she probably attributed to some
of our Lord's disciples, or to some of his friends.
Verse 1 4-. Ske turned herself back] Or, e<rrga.$D m t« ottktw,
she was turned back, i. e. to go again with the other women
to Jerusalem, who had already departed : but she had not as
yet gone so far, as to be out of the garden.
Knew not that it mas Jesus.] John has here omitted what
the augels said to the women, about Christ's being risen; pro-
bably because it was so particularly related by the other
Evangelists: Matt, xxviii. 5—7. Mark xvi. 6, 7. Luke xxiv.
5, 6, 7. Mary was so absorbed in grief, that she paid but
little attention to the person of our Lord, and therefore did
not at first discern it to be him : nor could she imagine such
an appearance possible, as she had no conception of his resur-
rection from the dead. She was therefore every way unpre-
pared to recognize the person of our Lord.
Verse 15. Supposing him to be the gardener] Kwovgo;, the
inspector or overseer of the garden, from wot, a garden, and
svgo?, an inspector — the person who had the charge of the
workmen, and the care of the produce of the garden ; and
tyho rendered account to the owner.
And I will take him away] How true is the proverb, Love
feels no load. Jesus was in the prime of life when he was
crucified, and had a hundred pounds' weight of spices added
to his body ; and yet Mary thinks of nothing less than carry-
ing him away with her, if she can but find where he is
laid!
Verse IG. Mary.] This word was no doubt spoken with
A M. 4G33.
A D. 29.
An. Olyrup,
CCI1. 1.
which is to say, Master.
17 Jesns saith unto her, Touch me
not ; for I am not yet ascended to my Father :
but go to c my brethren, and say unto them,
d I ascend unto my Father, and your Father ;
and to e my God, and your God.
18 -^Mary Magdalene came and told the dis-
ciples that she had seen the Lord, and that he
had spoken these things unto her.
19 f ^Then the same day at evening, being
the first day of the week, when the doors were
dCh. 16. 28.-
-eEph. 1. 17. -/Matt 28 10. Luke 24. 10. j-Marfc
16.14. Luke 24- 36. 1 Cor. 15. 5.
uncommon emphasis; and the usual sound of Christ's voice
accompanied it so, as immediately to prove that it must be
Jesus. What transports of joy must have filled this woman's
heart '. Let it be remarked, that Mary Magdalene sought
Jesus more fervently, and continued more affectionately at-
tached to him, than any of the rest ; therefore to her first,
Jesus is pleased to shew himself; and she is made the first
herald of the gospel of a risen Saviour.
After Mary's exclamation of Rabboni, and its interpretation
by the Evangelist, one MS. the latter Syriac, Syriac Hieros.
and three copies of the Itala, add, xau wfoo-sSga/xsv d^ourbxi uv-
tov, And she ran to embrace, or cling to him. Then our Lord's
words come in with the reason for them.
Verse 17. Touch me not] M* yuou aVrou, cling not to me.
A7rrojjux.i has this sense in Job xxxi. 7. where the Septuagint
use it for the Hebrew D3T dabak, which signifies to cleave,
cling, stick, or b% glued to. Prom Matt, xxviii. 9. it appears
that some of the women held him by the feet, and worshipped
him. This probably Mary did ; and our Lord seems to have
spoken to her to this effect : " Spend no longer time with me
now : I am not going immediately to heaven — you will have
several opportunities of seeing me again : but go and tell my
disciples, that I am by and bye, to ascend to my Father anj&
God, who is you,r Father and God also. Therefore, let them
take courage."
Verse i 8. Told the disciples — that he had spoken these things']
St. Mark says, chap. xvi. 1 1. that the afflicted apostles could
not believe what she had said. They seem to have considered
it as an effect of her troubled imagination.
Verse 19. The doors were shut— for fear of the Jews] We
do not find that the Jews designed to molesr the disciples :
that word of authority which Christ spoke, chap, xviii. 8.
Let these go away — had prevented the Jews from offering them
any injury; but as they had proceeded so far as to put Christ
to death, the faith of the disciples Hot being very strong, they
Jesus appears to them, and
a. M.403S. shutt where the disciples were assem-
A« oi^mp. bled for fear of the Jews, came Jesus
CCIL u and stood in the midst, and saith unto
them, Peace be unto you.
20 And when he had so said, he shewed
unto them his hands and his side. ■ Then
were the disciples glad, when they saw the
Lord.
21 Then said. Jesus to them again, Peace be
CHAP. XX.
communicates the Holy Spirit,
a Ch. 16. 22. b Matt. 28. 18. ch. 17. 18, 19. Heb. 3.1. 2 Tim. 2. 2.
■were led to think, that they should be the nest victims if
found. Some think, therefore, that they had the door not
only shut, but barricadoed : nevertheless Jesus came in, the
doors being shut, i. e. while they continued shut. But how ?
By his almighty power: and farther we know not. Yet it is
quite possible, that no miraculous influence is here intended.
The doors might be shut for fear of the Jews; and Jesus
might open them, and enter in the ordinary way. Where
there is no need for a miracle, a miracle is never wrought.
See on ver. 30.
The Evangelist has omitted the appearing of our Lord to
the other women who came from the tomb, Matt, Xxviii. 9.
and that to the two disciples who were going to Emmaus,
Luke xxiv. 13, &c. which all happened in the eourse of this
same day.
Peace be unto you.] His usual salutation and benediction.
May every blessing of heaven and earth which you need be
granted unto you !
Verse 20. He shewed unto them his hands 'and his side.] So
it appears that his body bore the marks of the nails and the
spear ; and these marks were preserved, that the disciples
might be the more fully convinced of the reality of his resur-
rection.
Verse 2 1 . Even so send I you.] As I was sent to proclaim
the truth of the Most High, and to convert sinners to God ; I
send you for the very same purpose ; clothed with the very
same authority, and influenced by the very same Spirit.
Verse 22. He breathed on them] Intimating by this, that
they were to be made new men, in order to be properly qua-
lified for the work to which he had called them: for in this
breathing he evidently alluded to the first creation of man,
when God breathed into him the breath of lives, and he be-
came a living soul : the breath or Spirit of God, (D'H^N nn
ruach ElohimJ being the grand principle and cause of his
spiritual and divine life.
Receive ye the Holy Ghost] From this act of our Lord, the
influences of the Holy Spirit on the souls of men have been
termed his inspiration; from in into, and spiro, I breathe.
Every word of Christ which is received in the heart by faith,
unto you : 6 as my Father hath sent W™f'
me, even so send I von. An.oiymp,
22 And when he had said this, he —
breathed on them, and saith unto them, Receive
ye the Holy Ghost :
23 c Whose soever sins ye remit, they are
remitted unto them : and whose soever sins ve
retain, they are retained.
24 $ But Thomas, one of the twelve, d called
cMatt. 16. 19. & 18. 18.
-rich. 11. 16.
comes accompanied by this divine breathing; and without this,
there is neither light nor life. Just as Adam was before God
breathed the quickening spirit into him, so is every human
soul till it receives this inspiration. Nothing is seen, known,
discerned, or felt of God, but through this. To every private
Christian this is essentially requisite ; and no man ever did, or
ever can preach the gospel of God so as to convince and con-
vert sinners without it. " There are many (says pious Quesnel)
who extol the dignity of the apostolic mission, and compare
that of bishops and pastors with that of Christ; but with
what shame and fear ought they to be filled, if they do but
compare the life and deportment of Christ, with the lives and
conversation of those who glory in being made partakers of
his mission. They may depend on it, that if sent at all, they
are only sent on the same conditions, and for the same end,
namely — to preach the truth, and to establish the kingdom of
God, by opposing the corruption of the world; and by aetino"
and suffering to the end, for the advancement of the glory of
God. That person is no other than a monster in the church,
who, by his sacred office, should be a dispenser of the spirit ;
and who, by the corruption of his own heart, and by a dis-
orderly, worldly, voluptuous, and scandalous life, is at the same
time a member and instrument of the Devil."
Verse 23. Whose soever sins ye remit] See the note on Matt.
xvi. 19. and xviii. 18. It is certain God alone can forgive
sins : and it would not only be blasphemous, but grossly ab-
surd to say that any creature could remit the guilt of a trans-
gression which had been committed against the Creator. The
apostles received from the Lord the doctrine of reconciliation,
and the doctrine of condemnation. They who believed on the
son of God, in consequence of their preaching, had their sins
remitted; and they who would not believe, were declared to
lie under condemnation. The Reader is desired to consult the
iiote referred to above, where the custom to which our Lord
alludes is particularly considered. Dr. Lightfoot supposes
that the power of life and death, and the power of delivering
over to Satan, which was granted to the apostles, is here refer-
red to. This was a power which the primitive apostles e:s>
elusively possessed.
A. M. 4033
A. D. 29.
An. Olynm
ecu. i.
Thomas receives full proof St. JOHN*
Didymus, was not with them when
Jesus came.
25 The other disciples therefore said
unto him, We have seen the Lord. But he said
unto them, Except I shall see in his hands the
print of the nails, and put my finger into the
print of the nails, "and thrust my hand into his
side, I will not believe.
26 % And after eight days again his disciples
were within, and Thomas with them : then came
aPs. 78. 41. ch. 19. 34,
of the resurrection.
Verse 24. Thomas — called Didymus.] See this name ex-
plained, chap. xi. 1 6.
Was not milk them.] And by absenting himself from the
company of the disciples, he lost this precious opportunity of
seeing and hearing Christ; and of receiving (at this time) the
inestimable blessing of the Holy Ghost. Where two or three
are assembled in the name of Christ ; he is in the midst of
them. Christ had said this before : Thomas should have re-
membered it, and not have forsaken the company of the dis-
ciples. What is the consequence ? His unbelief becomes,
1st. Utterly unreasonable : Ten of his brethren witnessed that
they had seen Christ, ver. 25 : but he rejected their testimony.
2ndly. His unbelief became obstinate; he was determined not
to believe on any evidence that it might please God to give
him : he would believe according to his own prejudices, or not
at all. 3dly. His unbelief became presumptuous and insolent;
a view of the person of Christ will not suffice : he will not be-
lieve that it is he, unless he can put his finger into the holes
made by the nails in his Lord's hands ; and thrust his hand
into the mound made by the spear in his side.
Thomas had lost much good, and gained much evil, and yet
was insensible of his state. Behold the consequences of for-
saking the assemblies of God's people ! Jesus comes to the
meeting — a disciple is found out of his place, who might
Lave been there ; and he is not only not blessed, but his heart
gets hardened and darkened through the deceitfulness of sin.
It was through God's mere mercy that ever Thomas had
another opportunity of being convinced of his error. Reader !
take warning.
Verse 26. After eight days] It seems likely that this was
precisely on that day se^nnight, on which Christ had appeared
to them before — and from this we may learn, that this was the
meekly meeting of the apostles ; and though Thomas was not
found at the former meeting, he was determined not to be
absent from this. According to his custom, Jesus came
again ; for he cannot forget his promise — two or three are
assembled in his .name; and he has engaged to be among
fhem.
Jesus, the doors being shot, and stood Aj^^Sm
in the midst, and said, Peace be unto An- oiymp.
ecu. i.
you. .
27 Then saith he to Thomas, Reach hither
thy finger, and behold my hands; and 6reach
hither thy hand, and thrust it into my side :
and be not faithless, but believing.
28 And Thomas answered and said unto him,
My Lord and my God.
29 Jesus saith unto him, Thomas, because
b Luke £24. 39. 1 John 1.1.
Verse 27. Then saith he to Thomas'] Through his infinite
compassion, he addressed him in a particular manner ; con-
descending in this case to accommodate himself to the preju-
dices of an obstinate, though sincere disciple.
Reach hither thy finger, &e.J And it is very probable that
Thomas did so ; for his unbelief was too deeply rooted to be
easily cured.
Verse 28. Thomas answered, &c] Those who deny the
godhead of Christ, would have us to believe that these words
are an exclamation of Thomas, made through surprise, and
that they were addressed to the Father, and not to Christ.
Theodore of Mopsuestes was the first, I believe, who gave the
words this turn ; and the fifth (Ecumenic Council, held at Con-
stantinople, anathematized him for it. This was not accord-
ing to the spirit of the gospel of God. However, a man must
do violence to every rule of construction, who can apply the
address here to any but Christ. The text is plain, — Jesus
comes in — sees Thomas, and addresses him; desiring him to
come to him, and put his finger into the print of the nails,
&c. Thomas, perfectly satisfied of the reality of our Lord's
resurrection, says unto him, — My Lord! and my God! i. e.
Thou art indeed, the very same person, — my Lord, whose
disciple I have so long been; and thou art my God, hence-
forth the object of my religious adoration. Thomas was the
first who gave the title of God to Jesus ; and by this glorious
confession, made some amends for his former obstinate incre-
dulity. It i3 worthy of remark, that from this time forward, the
whole of the disciples treated our Lord with the most supreme
respect; never using that familiarity towards him, which
they had often used before. The resurrection from the dead,
gave them the fullest proof of the divinity of Christ. And
this indeed, is the use which St. John makes of this mani-
festation of Christ. See ver. 30, 31. Bishop Pearce says here:
" Observe, that Thomas calls .lesus his God, and that Jesus
does not reprove him for it, though probabty it was the first
time he was called so." And I would ask, could Jesus be
jealous of the honour of the true God; could he be a pro-
phet : could he be even an honest man, to permit his disciple
Those are blessed who believe.
A\*d 42g3' tn011 nast seen me' tn0" nas* be^evec^ :
An.oiymp. "blessed are they that have not seen,
ecu. l. f
and yet have believed.
30 ^[6And many other signs truly did Je-
sus in the presence of his disciples, which
CHAP. XXI. The end for ichich this book was ivritteu,
are not written in this book :
a 2 Cor. 5.7. 1 Pet. 1. 8.-
-b ch. 21. 25.
to indulge ia a mistake so monstrous and destructive, if it had
been one ?
Verse 29. Thomas.] This word is omitted by almost every
MS. Version, and ancient commentator of importance.
Blessed are thcy,&c] Thou hasl seen, and therefore thou
hast believed, and now thou art blessed; thou art now happy :
fully convinced of my resurrection, yet no less blessed shall
all those be who believe in my resurrection, without the
evidence thou hast had- From this we learn, that to believe
in Jesus on the testimony of his apostles, will put a man into
the possession of the very same blessedness, which they them-
selves enjoyed. And so has God constituted the whole oeco-
nomy of grace, that a believer at eighteen hundred years'
distance from the time of the resurrection, suffers no loss, be-
cause he has not seen Christ in the flesh. The importance
and excellence of implicit faith in the testimony of God, is
thus stated by Rab. Tanchum. " Rab Simeon ben Lachesh
saith, The proselyte is more beloved by the holy blessed G od,
than that whole crowd that' stood before Mount Sinai : for
unless they had heard the thundering, and seen the flames and
lightning, the hills trembling, and the trumpets sounding,
ihey had not received the Law. But the proselyte hath seen
nothing of all this, and yet he hath come in, devoting himself
to the holy blessed God, and hath taken upon him (the yoke
of) the kingdom of heaven."
Reader ! Christ died for thee — believe, and thou shalt be
saved ; and become as blessed and as happy as an apostle.
Verse 30. Many other signs truly did Jesus, &c] That is,
besides the two mentioned here: ver. 19. and ver. 26. viz.
Christ's entering into the house in a miraculous manner twice,
aotwithstanding the doors were fast shut: see on ver. 19. The
©ther miracles which our Lord did, and which are not related
here, were such as were necessary to the disciples only, and
therefore not revealed to mankind at large. There is nothing
A. M. 48.-53.
A I) ^<J.
31 cBut these are written that ye An.oiymp.
..... . , . .J ecu. 1.
mi2;ht believe that Jesus is the Christ,
the Son of God; ''and that believing ye might
have life through his name.
c Luke 1. 4. dch. 3. 15, 16. & 5. 24. 1 Pet. 1. 0.
in the whole Revelation of God but what is for some important
purpose, and there is nothing left out that could have been of
any real use.
Verse 31. Thai ye might believe] What is here recorded is to
give a full proof of the divinity of Christ; that he is the pro-
mised Messiah ; that he really suffered, and rose again from the
dead, and that through him every believer might have eternal
life.
Life] Several MSS. Versions and Fathers read eternal life.
and this is undoubtedly the meaning of the word, whether the
various reading be admitted or not.
Grotius has conjectured that the Gospel, as written by Sf,
John, ended with this chapter : and that the following chapter
was added by the church of Ephesus. This conjecture is sup-
ported by nothing in antiquity. It is possible that these two
last verses might have formerly been at the conclusion of the
last chapter, as they bear a very great similarity to those that
are found there : and it is likely that their true place is betweea
the 24th and 25th verses of the succeeding chapter; with the
latter of which, they in every respect correspond, and with it
form a proper conclusion to the book. Except this corres-
pondence, there is no authority for changing their present
position.
After reading the Gospel of John, his first Epistle should
be next taken up: it is written exactly in the same spirit,
and keeps the same object steadily in view. As John's Gos-
pel may be considered a supplement to the other Evangelists,
so his first Epistle may be considered a supplement and con-
tinuation to his own Gospel. In some MSS. the Epistles
follow this Gospel, not merely because the transcribers wish-
ed to have all the works of the same writer together ; but
because there was such an evident connection between them.
The first Epistle is to the Gospel, as a pointed and forcible
application is to an interesting and impressive sermon.
CHAPTER XXI.
Jesus shews himself to the disciples at the sea of Tiberias, 1 — 5. The miraculous draught of fishes, 6 — 11. He
dines with his disciples, 12 — 14. Questions Peter concerning his love to him. and gives him commission to feed his
sheep, 1 5 — 17- Foretells the manner of Peter's death, >8, 10 Peter enquires concerning John, and receives an
umwer that was afterwards misunderstood, 20 — 23 John's concluding testimony concerning the authenticity of hh
gvtpel, and the end for which it was written, 24, 25.
4 T
Jesus shews himself to the
St. JOHN.
disciples at the sea of Tiberias-
A.'M. 4033.
A.D. i!9.
An. Olymp.
CCII. 1.
AFTER these things Jesus shewed
himself again to the disciples at
the sea of Tiberias; and on this wise
shewed he himself.
2 There were together Simon Peter, and
Thomas called Didymus, and a Nathanael of
Cana in Galilee, and the sons of Zebedee,
and two other of his disciples.
3 Simon Peter saith unto them, I go a fishing.
They say unto him, We also go with thee.
They went forth, and entered into a ship im-
mediately; and that night they caught no-
thing.
4 But when the morning was now come,
a Ch. 1. 45.
-b Matt. 4. 21.
-c ch. 20. 14.-
-dLuke 24. 41.
NOTES ON CHAP. XXI.
Verse 1. Jesus shewed himself again] After that our Lord
had appeared several times to the women, and to the apostles
at Jerusalem, and at the tomb, he bade them to gointo Galilee,
giving them the promise of meeting them there : Matt.xxviii.7.
Mark xvi. 7. This promise we find he fulfilled in the way
John relates it here. This was the seventh appearance of our
Lord after the resurrection. Matthew, chap, xxviii. 16. has
but just mentioned it : of it the rest of the Evangelists say no-
thing; and this is the reason why John gives it so particularly.
Verse 3. Peter saith — I go a fishing.] Previously to the cru-
cifixion of our Lord, the temporal necessities of himself and
Ms disciples appear to have been supplied by the charity of
individuals : Luke viii. 3. As it is probable that the scandal
of the cross had now shut up this source of support; and the
disciples not fully knowing how they were to be employed,
purposed to return to their former occupation of fishing, in
order to gain a livelihood, and therefore the seven mentioned,
ver. 2. embarked on the sea of Tiberias, otherwise called the
sea of Galilee.
Verse 3. That night they caught nothing.] God had so or-
dered it, that they might be the more struck with the miracle
which he afterwards wrought.
Verse &. Knew not that it was Jesus.] Probably because it
was either not light enough; or, he was at too great a dis-
1 Dance; or, he had assumed another form, as in Mark xvi. 12.
otherwise, his person was so remarkable, that all his disciples
veadily knew him when he was at hand : see ver. 12.
Verse 5. Children] riaKia, a term of familiarity, and af-
fectionate kindness; it is the vocative case plural of waiJiov,
which is the diminutive of w«i{, and literally signifies little
children, or beloved children. How the margin has made sirs
out of it} I cannot conceive.
A.M. 4033.
A. D. 29.
An. Olymp.
CClI.l.
Jesus stood on the shore ; but the
disciples ckuew not that it was Jesus.
5 Then d Jesus saith unto them,
c children, have ye any meat? They answered
him, No.
6 And he said unto them, -^Cast the net on
the right side of tlite ship, and ye shall find,
They cast therefore, and now they were not
able to draw it for the multitude of fishes.
7 Therefore ^ that disciple whom Jesus loved
saith unto Peter, It is the Lord. Now when
Simon Peter heard that it was the Lord, he
girt his fisher's coat unto him, (for he was
naked,) and did cast himself into the sea.
e Or, Sirs. /L,uke s. 4, o, T. g ch. 13. 23. & 20. 2.
Any meat] rijoo-ipayiov, from to^o?, besides, and $»y»,
I eat, any thing that is eaten with bread or such like solid
substances, to make the deglutition the more easy : here it
evidently means any kind offish : and our Lord seems to have
appeared at first in the character of a person who wished
to purchase a part of what they had caught : see the note on
chap. vi. 9.
Verse 6. And ye shall find.] The JEthiopic, three copies of
the Itala, and St. Cyril add, They said therefore unto him, we
have laboured all the night and caught nothing, nevertheless at
thy command we will let down the net. This is borrowed from
Luke v. 5.
For the multitude of fishes.] This was intended as an
emblem of the immense number of souls which should be con-
verted to God by their ministry, according to the promise of
Christ: Matt. iv. 19.
Verse 7. His fisher's coat] Or, his upper coat. EwEvStntisr,
from s«r*, upon, and &hv, I clothe ; something analogous to
what we term a great coat, or surtout.
He was naked] He was only in his vest. Tvpvo;, naked, is
often used to signify the absence of this upper garment only. In
1 Sam. xix. 24. when Saul had put off his i^arta, upper gar<
ments, he is said to have been yv^yo;, naked; and David, when
girded only witn a linen ephod, is said to have been uncovered,
in 2 Sara. vi. 1 4, 20. To which may be added what we read in
the Sept. Job xxii. 6. thou hast taken away the covering of the
naked; apQiounv yvpvw, the plaid, or blanket, in w hich they
wrapped themselves; and besides which they had none other.
In this sense, it is, that Virgil 3ays, Geor. I. 299. Nudus ara9
sere nudus, i. e. strip off your upper garments, and work till you
sweat. See more examples in Bp Pearce.
Cast himself into the sea.] It is likely that they were in veiy
shallow water, and as they were only two hundred cubits from
The miraculous draught of fishes. Peter is CHAP. XXI. questioned concerning his love to Christ.
12 tf Jesus saith unto them, ° Come AAfD42°93J
and dine. And none of the disciples An. oiymp.
i i .*-■ „„ , . , * ecu. 1.
a. m. 4033. s And the other disciples came in a
A. U. 29. '
An. oiymp. little ship ; (for they were not far from
— 1-1_ land, hut as it were two hundred cu-
bits,) dragging the net with fishes.
9 As soon then as they were come to land,
they saw a fire of coals there, and fish laid
thereon, and bread.
10 Jesus saith unto them, Bring of the fish
which ye have now caught.
1 1 Simon Peter went up, and drew the net
to land full of great fishes, an hundred and
fifty and three : and for all there were so many,
yet was not the net broken.
a Acts 10. 41.
4he land, (about one hundred and thirty-two English yards) it
is possible that Peter only stepped into the water, that he
might assist them to draw the boat to land, which was now
heavily laden. It is not likely that he went into the water in
order to swim ashore ; had he intended this, it is not to be sup-
posed that he would have put his great coat on, which must
have been an essential hindrance to him in getting to shore.
Verse 8. Dragging the net] It is probable that this was that
species of fishing in which the net was stretched from the
shore out into the sea; the persons who Avere in the boat,
and who shot, the net, fetched a compass, and bringing in a
hawser, which was attached to the other end of the net, those
who were on shore helped them to drag it in. As the net
was sunk with weights to the bottom, and the top floated on
the water by corks or pieces of liglit mood, all the fish that
happened to come within the compass of the net were of
course dragged to shore. The sovereign power of Christ had
in this case miraculously collected the fish to that part, where
he ordered the disciples to cast the net.
Verse y. They b-arv afire, &c] This appears to have been
a new miracle. It could not have been a fire which the dis-
ciples had there, for it is remarked, as something nerv ; besides,
they had caught no fish : ver. 5. and here was a small fish
upon the coals; and a loaf of bread provided to eat withit. The
whole appears to have been miraculously prepared by Christ.
Verse 12. Come and dine.] Aevte agjrwows. Though this is
the literal translation of the word, yet it must be observed
that it was not dinner time, being as yet early in the morning :
ver. 4, but Kypke has largely shewn that the original word is
used by Homer, Xenophon, and Plutarch, to signify breakfast ;
or any early meal, as well as what we term dinner. It might
perhaps appear singular, otherwise it would be as agreeable to
the use of the Greek word, to have translated it cmxe and break-
fast.
durst ask him, Who art thou? know-
ing that it was the Lord.
13 Jesus then cometh, and taketh bread, and
giveth them, and fish likewise.
14 This is now * the third time that Jesus
shewed himself to his disciples, after that he
was risen from the dead.
15 ^f So when they had dined, Jesus saith to
Simon Peter, Simon, son of Jonas, lovest thou
me more than these ? He saith unto him
Yea, Lord ; thou knowest that I love thee,
b See ch. 20. 19, 25.
Durst ask Mm] Ever since the confession of Thomas a
proper awe of the deity of Christ had possessed their minds.
Verse 13. And giveth them] Eating likewise with them, a s
Luke expressly says : chap. xxiv. 43.
Verse 1 4. This is now the third time] That is, this was the
third time he appeared unto the apostles, when all or most of
them were together. He appeared to ten of them, chap, xx-
19. again to eleven of them, ver. 26. and at this time to
seven of them, ver. 2. of this chapter. But when the other
Evangelists are collated, we shall find that this was the seventh
time in which he had manifested himself after he arose from,
the dead. 1st. He appeared to Mary of Magdala, Mark
xvi. 9. John xx. 15, 16. 2d!y. To the holy women who
came from the tomb, Matt, xxviii. 9. 3dly. To the two
disciples who went to Emmaus, Luke xxiv. 13, &c. 4thly.
To St. Peter alone, Luke xxiv. 34. 5thly. To the ten in the
absence of Thomas, chap, xx 19. 6thly. Eight days after
to the eleven, Thomas being present, ver. 26. 7thly. To the
seven, mentioned in ver. 2. of this chapter ; which was be-
tween the eighth and fortieth day after his resurrection. Be-
sides these seven appearances, he shewed himself, Sthly. To
the disciples on a certain mountain in Galilee, Matt, xxviii.
16. If the appearance mentioned by St. Paul, 1 Cor. xv. 6.
to upwards of 500 brethren at once, if this be not the same
with his appearance on a mountain in Galilee, it must be
considered the ninth. According to the same Apostle, he was
seen of James, 1 Cor. xv. 7. which may have been the tenth
appearance. And after this, to all the apostles, when, at
Bethany, he ascended to heaven in their presence. See Mark
xvi. 19, 20. Luke xxiv. 50—53. Acts i. 3 — 12. 1 Cor. xr. 7.
This appears to have been the eleventh time in which he
distinctly manifested himself after his resurrection. Bur.
there might have been many other manifestation!?, which
! the EvaugelisH have not thought proper to enumerate, a»
4'T'a
Peter is commissioned to
A. M. 40S3.
A. D. 29.
An. Olvmp.
ecu. i.:
He saith unto him, Feed my lambs.
16 He saith to him again the second
time, Simon, son of Jonas, lovest thou
me? He saith unto him, Yea, Lord; thou knovv-
est that I love thee. a He saith unto him, Feed
my sheep.
17 He saith unto him the third time, Simon,
son of Jonas, lovest thou me ? Peter was griev-
ed because he said unto him the third time,
Lovest thou me ? And he said unto him,
St. JOHN. feed Christ's lambs and sheep
Lord, b thou knowest all things ; thou
a Acts 20. 28. Heb. 13. 20. 1 Pet. 2. 25. & 5. 2, 4.
not being connected with any thing of singular weight or
importance.
Verse 15. Simon — lovest thou ?ne] Peter had thrice denied
his Lord, and now Christ gives him an opportunity in some
measure to repair his fault by a triple confession.
More than these ?] This was a kind of reproach to Peter :
he had professed a more affectionate attachment to Christ
than the rest; he had been more forward in making pro-
fessions of friendship and love than any of the others ; and
no one (Judas excepted) had treated his Lord so basely.
As he had before intimated that his attachment to his Master
was mere than that of the rest, our Lord now puts the ques-
tion to him, Dost thou love me more than these? To which
Peter made the most modest reply — Thou knowest I love thee,
but no longer dwells on the strength of his love, nor compares
himself with even the meanest of his brethren. He had be-
fore cast a very unkind reflection on his brethren, Though
all he offended because of thee, yet I will never be offended,
Matt. xxvi. 33. But he had now learnt by dreadful expe-
rience, that he who trusteth his own heart is a fool; and
that a man's sufficiency for good is of the Lord alone.
The words more than these, Bishop Pearce thinks refer to
the provisions they were eating, or to their secular employ-
ments ; for, says he, "It does not seem probable that Jesus
should put a question to Peter which he could not possibly
answer: because he could only know his own degree of love
for Jesus, not that of the other disciples." But it appears
to me that our Lord refers to the profession made by Peter
which I have quoted above.
It is remarkable, that in these three questions our Lord
uses the verb &.ya.i:a,u, which signifies to love affectionately, ar-
dently, supremely, perfectly ; see the note on Matt. xxi. 37. and
that Peter always replies, using the verb Qiteto, which signifies
to love, to like, to regard, to feel friendship for another. As
if our Lord had said, " Peter, dost thou love me ardently
and supremely ?" To which he answers, " Lord, I feel an
affection for thee-~I do esteem thee — but dare, at present,
gay no mere.'"
A.M. 403#,
A. D. 29.
An. Olymp
ecu. 1.
knowest that I love thee. Jesus saith
unto him, Feed my sheep.
18 c Verily, verily, I say unto thee, When
thou wast young, thou girdedst thyself, and
walkedst whither thou wouldest: but when
thou shalt be old, thou shalt stretch forth thy
hands, and another shall gird thee, and carry
thee whither thou wouldest not.
19 This spake he, signifying rfby what death
6Ch. 2.24,25. & 16.30. cch. 13. 36. Acts 12.3,4 d2Pet.l. 14.
There is another remarkable change of terms in this place.
In ver. 15, and 17. our Lord uses the verb /Soo-xew to feed, and.
in ver. 1 6. he uses the word <xo\,^w, which signifies to tend
a flock, not only to feed, but to take care of, guide, govern,,
defend, &c. by which he seems to intimate, that it is not
sufficient merely to offer the bread of life to the congregation
of the Lord, but he must take care that the sheep be pro-
perly collected, attended to, regulated, guided, &c. and it ap-
pears that Peter perfectly comprehended our Lord's meaning,
and saw that it was a direction given not only to Mm, and
to the rest of the disciples, but to all their successors in the
Christian ministiy ; for himself says, 1 Epist. chap. v. 2. Feed
the flock of God, (to*/*«v;t6 to 7to»/awov rov ©sou,) which is
among you, taking the oversight, (e ia-xoTsvm?, acting as su-
perintendants and guardians) not by constraint, but willingly ;
not for filthy lucre, but of a ready mind. Every spiritual
shepherd of Christ, has a flock composed of lambs, young
converts ; and sheep, experienced Christians, to feed, guide,
regulate, and govern. To be properly qualified for this, his
wisdom and holiness should always exceed those of his flock.
Who is sufficient for these things ? The man who lives in
God, and God in him.
To the answer of Christ in ver. 1 6. the latter Syriac adds,,
Jfthou lovest me and esteemest me, feed my sheep.
Verse 17. Peter was grieved] Fearing, says St. Chrysos-
tom, lest Christ saw something in his heart which he saw not
himself; and which might lead to another fall: and that
Christ was about to tell him of it, as he had before pre-
dicted his denial.
Verse 1 8. Thou shalt stretch forth thy hands] Wetstein ob-
serves, that it was a custom at Rome to put the necks of
those who were to be crucified, into a yoke, and to stretch
out their hands and fasten them to the end of it, and having
thus led them through the city, they were carried out to
be crucified. See his note on this place. Thus then Peter
was girded, chained, and carried whither he would not — not
that he was unwilling to die for Christ, but he was a man, he did
not love death ; but he loved bis life less than he loved his God*
The end for which this CHAP. XXI.
a m 4033. he should glorify God. And when he
A. D. 29. -i
An. oiymp. had spoken this, he saith unto him,
Follow uie.
20 Then Peter, turning about, seeth the dis-
ciple " whom Jesus loved, following; which also
leaned on his breast at supper, and said, Lord,
which is he that betrayeth thee?
21 Peter seeing him, saith to Jesus, Lord,
and what shall this man do ?
22 Jesus saith unto him, If I will that he
tarry * till I come, what is that to thee? follow
thou me.
23 Then went this saying abroad among the
ftCh. 13. 23, 25. & 20. 2. b Matt 16. 27, 28. & 25. 31. I Cor. 4. 5. &
11.26. Rev. 2. 25. &S. 11. & 2.2. 7, 20.
Verse 19. Should glorify God.] Ancient writers state that
about thirty-four years alter this, Peter was crucified ; and
that he deemed it so glorious a thing to die for Christ, that
he begged to be crucified witli his head downwards, not con-
sidering himself worthy to die in the same posture in which
iris Lord did. So Euscbius, Prudentius, Chrysostom, and Au-
gustin. See Calnut.
Follow mc.~\ Whether our Lord meant by these words that
Peter was to walk with him a little way for a private inter-
view ; or whether he meant that he was to imitate his example,
or be conformed to him in the manner of his death is very
uncertain.
Verse 22. If I will that he tarry till I come] There are
several opinions concerning this; the following are the prin-
cipal. 1. Some have concluded from these words, that John
should never die. Many eminent men, ancients, and moderns,
have been, and are of this opinion. 2. Others thought that
our Lord intimated that John should live till Christ came to
judge and destroy Jerusalem. On this opinion it is observed,
that Peter who was the oldest of the apostles died in the year
67, which, says Calmet, was six years before the destruction of
Jerusalem, and that John survived the ruin of that city about
thirty years ; he being the only one of the twelve, who was
alive when the above desolation took place. 3. St. Augustin,
Bcde, and others understood the passage thus : If I will that
he remain till I come and take him away by a natural death,
what is that to thee, follow thou me to thy crucifixion. On
this it may be observed, that all antiquity agrees, that John,
if he did die, was the only disciple who was taken away by
a natural death. 4. Others imagine, that our Lord was only
now taking Peter aside, to speak something to him in private,
and that Peter seeing John following, wished to know whe-
ther he should come along with them ; and that our Lord's
gospel has been written
brethren, that that disciple should not *v1ts5*
1 A. D. 29.
die: yet Jesus said not unto him, He An. oiyn,r.
ecu 1
shall not die ; but, If 1 will that he -1
tarry till I come, what is. that to thee?
24 % This is the disciple which testifieth of
these things, and wrote these thing's : and c we
know that his testimony is true.
25 dAnd there are also many other things,
which Jesus did, the which, if they should be
written every one, 'I suppose that even the
world itself could not contain the books that
should be written. Amen.
cCh. 19.35. 3 John 12.^
-d ch. 20. 30.-
-e Amos 7. 10.
answer stated that John should remain in that place, till Christ
and Peter returned to him : and to this meaning of the pas*
sage many eminent critics incline. For nearly eighteen hun-
dred years, the greatest men in the world have been puzzled
with this passage. It would appear intolerable in me to
attempt to decide where so many eminent doctors have dis
agreed, and do still disagree. I rather lean to the fourth
opinion. See the conclusion of the Preface to this Gospel.
Verse 24. This is the disciple] It is, I think, very likely
that these two verses were added by some of the believers
at that time, as a testimony to the truth of the preceding
narration ; — and I allow with Bishop Pearce and others, that
it is possible that John may mean himself when he says we
know,&c. yet I think that it is very unlikely. It is certain that
this Gospel loses no part of its authority in admitting the
suffrage of the church of God : it rather strengthens the im-
portant truths which are delivered in it; aud in the mouths of
so many witnesses the sacred matters which concern the
peace and salvation of the world, are still more abundantly
established. See the last note on the preceding chapter.
We know] Instead of s*Sey*Eir, we know, some have written
otJa juev, I know indeed; but this is mere conjecture, and is
worthy of no regard. It is likely that these verses were
added by those to whom John gave his work in charge.
Verse 25. Many other things] Bforc his disciples, is added
by two MSS. The Scholia in several MSS. intimate that this
verse is an addition; but it is found in every ancient Version,
and in Origen, Cyril, and Chrysostom.
Could not contain, &c.J Origcii's signification of the word
X<»i=w is, to admit of, or receive favourably. As if he had
said, the miracles of Christ are so manj% and so astonishing,
that if the whole were 1o be detailed, the world would not
receive the account with proper faith — hut enough i? ro.
Concluding observations on
St. JOHN.
the nature of hyperboles ,
corded that men may believe that Jesus is the Son of God,
and that in believing they may have life through his name ;
chap. xx. 31.
We have already seen that this apostle often uses the term
world to designate the Jewish people only ; and if it have this
sense here, which is possible, it will at once vindicate the above
exposition of the word xT-»- As i!" he had said> were l to
detail all the signs and miracles which Jesus did among his
disciples, and in the private families where he sojourned, the
Jewish people themselves would not receive nor credit these
accounts : but enough is written to prove that this Christ was
the promised Messiah.
Bp. Pearce has a very judicious note here, of which what
follows is an abstract, with a few additions.
Even the world itself, &c. This is a very strong eastern ex-
pression to represent the number of miracles which Jesus
wrought. But however strong and strange this expression
may seem to us of the western world, we find sacred and other
authors using hyperboles of the like kind and signification.
In Numb. xiii. 33. the spies who returned from the search of
the land of Canaan, say that they saw giants there of such a
prodigious size that they were in their own sight as grass-
hoppers. In Dan. iv. 11. mention is made of a tree, whereof
the height reached unto the heaven ; and the sight thereof fato
the end of all the earth. And the author of Ecotesiasticiis, in
chap, xlvii. 15. speaking of Solomon's wisdom, says, Thy soul
covered the whole earth, and ihoujilledst it with parables : so
here, by one degree more of hyperbole, it is said that the world
would not contain all the books which should be written con-
cerning Jesus's miracles, if the particular aceount of every
one of them were given. In Josephus, Antiq. lib. xix. c. 20.
God is mentioned as promising to Jacob that he would give
the land of Canaan to him and his seed ; and then it is added e*
tcM town iroarav, ecrnv flXwff og», x«t yw x«» Quhaaam. They shall
fill all, whatsoever the sun illuminates, whether earth or sea. Philo
in Bis Tract Dc Ebriet. T. i. p. 362. 10. is observed to speak
after the same manner, ovS- ya.% tjov lupw warns avhts xu?r>cra'1
to ctQSanv n*ii9o?, teas & ovF b xoo-yo*;. Neither is any one able
to contain the vast abundance of gifts ; nor is the world capable
of it. And in his tract De Posterit. Caini, T. i. p. 253. I. 38.
he says, speaking of the fulness of God, Ovh y«§ «« (et) irAowrov
E5T»Stuvu(79a» Qov\i&un iov lavTov, p^wgixron av w»f"9;*cr»is xai
QaAaTT?)?, *i avfjLTnxa-a. yn. " And should he will to draw
out his fulness, the whole compass of sea and laud could not
contain it."
Homer, who, if not born in Asia Minor, had undoubtedly
lived there, has sometimes followed the hyperbolic manner of
speaking, which prevailed so much in the East, as in Iliad.
b. xx. he makes iEueas say to Achilles,
AX7C ays //.wet; ruvra *s)w/xs9ix, vktutjoi wf,
EraOT* E> JUEiT<7») IXTjUlV*) onio-iiTO<;.
Er' yssj afi$OT£joj<riv oysidsa juvSwacfct
TloWct ua\' ckJ'' av v»vs iKiXTOn^uyo? «X®°S »£°'T0.
St£-~7io de y'Kuio'T eVj /Sg^rwv, iroKeis 5* em uvQot,
TTavrciot* evtuv JS ffoXuj vo^oj sv9«s icaj ev9«.
Osrirowv »' sums-Ox viroq, tojov k e!t«x«w{ims.
Iliad xx. v. 244—25©..
But wherefore should we longer wa^te the time
In idle prate; while battle roars around?
Reproach is cheap. With ease we might discharge
Gibes at each other, till a ship that asks
An hundred oars, should sink beneath the load.
The tongue of man is voluble, hath words -
For every theme, nor wants wide field and long ;
And as he speaks, so shall he hear again.
Cowpes.
Few instances of any thing like these have been found m
the western world, and yet it has been observed that Cicero in
Philip. II. 44. uses a similar form : Prwscrtim cum Mi earn
gloriam consecidi sunt, qua vix ccelo capi posse videatur—*
" especially when they pursued that glory which heaven itself
seems scarcely sufficient to contain.'''' And Livy also, in vii. 25.
Haz vires populi Romani, quas vix terrarum capit orbis — >
" these energies of the Roman people, which the terraqueous
globe can scarcely contain."
We may define hyperbole thus : it is a figure of speech where
more seems to be said than is intended ; and it is well known
that the Asiatic nations abound in these. In Deut. i. 28. cities
with high walls round about them, are said to be walled up
to heaven. Now what is the meaning of this hyperbole ?
Why, that the cities had very high walls — then, is the hy-
perbole a truth ? Yes, for we should attach no other idea
to these expressions, than the authors intended to convey by
them. Now, the author of this expression never designed
to intimate that the cities had walls which reached to heaven?
nor did one of his countrymen understand it in this sense —
they affixed no other idea to it, (for the words, in common use,
conveyed no other) than that these cities had very high walls.
When John, therefore, wrote the world itself coidd not con-
tain the books, &c. what would every Jew understand by it?
Why, that if every thing which Christ had done and said,
were to be written, the books would be more in number than
had ever been written concerning any one person or subject :
i. e. there would be an immense number of books. And so
there would, for it is not possible that the ten thousandth
part of the words and actions of such a life as our Lord's
was, could be contained in the compass of one or all of these
gospels.
There is a hyperbole very like this, taken from the Jewish
writers, and inserted by Basnage, Hist, des Juifs, liv. iii.
c. i. s. 9. " Jocbanan succeeded Simeon — he attained the
age of Moses — he employed forty years in commerce, and
in pleading before the Sanhedrim He composed such a great
number of precepts and lessons, that if the heavens were paper,
and all the trees of the forest so many pens, and all the children
of men so many scribes, they would not suffice to write all his
lessons." Now what meaning did the author of this hyper-
bole intend to convey ? Why that Jocbanan had gives more
On the ivord Amen, and the
CHAP. XXI. subscriptions at the end of this gospel.
lessons than ali his contemporaries or predecessors. Nor does
any Jew in the universe understand the words in any other
sense. It is worthy of remark, that this Jochanan lived in
the time of St. John; for he was in Jerusalem when it was
besieged by Vespasian. See Basnage, as above.
There is another quoted by the same author, ibid. c. v.
a. 7. where, speaking of Eliezar one of the presidents of the
Sanhedrin, it is said; " Although the firmament were vellum,
and (lie waters of the ocean were changed into ink, it wotdd
not be sufficient to describe all the knowledge of Eliezar ; for
he made not less than three hundred constitutions concerning
the manner of cultivating cucumbers." Now, what did the
Rabbin mean by this hyperbole ? Why no more than that
Eliezar was the greatest naturalist in his time; and had
written and spoken more on that subject and others, than
any of his contemporaries. This Eliezar flourished about
seventy-three years after Christ. It is farther worthy of re-
mark, that this man also is stated to have lived in the time
©f St. John. John is supposed to have died A. D. 99.
Hyperboles of this kind, common to the East and to the
West, to the North and to the South, may be found every
where ; and no soul is puzzled with them but the critics.
The above examples, I trust, are sufficient to vindicate and
explain the words in the text. It is scarcely necessary to
add, that the common French expression, tout le monde,
which literally means the whole world, is used in a million
of instances to signify the people present at one meeting, or
the majority of them; and often the members of one par-
ticular family. And yet no man who understands the lan-
guage ever imagines, that any besides the congregation in
the one case, or the family in the other, is intended.
Amen.'] This word is omitted by ABCD. several others;
Syriac, all the A rabic, and both the Persic; the Coptic, Sa-
hidic, JEthiopic, Armenian, Syriac Hierus. Virfgalc, and all
the Itala but three.
The word jOM amen, which has passed unaltered into almost
all the languages of the world in which the sacred writings are
extant, is pure Hebrew ; and signifies to be steady, constant,
firm, established, or confirmed. It is used as a particle of affirm-
ation and adjuration. When a person was sworn to the truth
of any fact, the oath was recited to him, and he bound himself
by simply saying, jDX JDK amen, anwn. See an instance of
this, Num. v. 22. In Deut. xxvii. 15 — 26. it is to be under-
stood in the same sense; the persons who use it binding them-
selves under the curse there pronounced, should they do any
of the things there prohibited. It is often used as a particle
of affirmation, approbation, and consent, examples of which
frequently occur in the Old Testament. When any person
commenced a discourse or testimony with this word, it was
considered in the light of an oath; as if he had said, I pledge
my truth, my honour, and my life to the certainty of what
1 now state.
Our Lord begins many of his discourses with this word,
either singly, Amen, I say unto you ; or doubled, amen, amen,
1 say unto you, which we translate verily : as Christ uses it, we
may ever understand it as expressing an absolute and incontro-
vertible truth. Instances of the use of the single term frequent-
ly occur, see Matt. v. 18, 26. vi. 2, 5, 16. viii. 10. x. 15, 23,
42. &c. &c. ; but it is remarkable that it is doubled by St.John,
see chap. i. 51. iii. 3, 5, 11. v. 19, 24, 23. vi. 26, 32, 47, 53.
viii. 34, 51, 58. x. 1,7. xii. 24. xiii. 16, 20, 21, 38. xiv. 12.
xvi. 20, 23. xxi. 18. and is never found iterated by any of the
other Evangelists. . Some have supposed that the word JDK is
contacted and contains the initials of j'oyj "pa UTK Adonai
Malec Necman, my Lord the faithful King ; to whom the per-
son who uses it is always understood to make his appeal.
Christ is himself called Ihe Amen, I A^nv, Rev. i. 18. iii. 14.
because of the eternity of his nature and the unchangeabieness
of his truth. In later ages, it was placed at the end of ali the
books in the New Testament excepts the Acts, the Epistle of
Jamc.", and the third Epistle of John, merely as the tran-
scriber's attestation to their truth; and perhaps, it is some-
times to be understood as vouching to the fidelity of his own
transcript.
The subscriptions to this Gospel, as well as to the preceding
Gospels, are various in the different Versions and Manuscripts.
The following are those which appear most worthy of being
noticed.
" The most holy Gospel of the preaching of John the
Evangelist, which he spake and proclaimed in the Greek
language at Ephesus, is finished." — Syriac in Bib. Polyglott.
" With the assistance of the supreme God, the Gospel of
St. John the son of Zebedee, the beloved of the Lord, and
the preacher of eternal life, is completed. And it is the
conclusion of the four most holy and vivifying Gospels, by
the blessings of God. Amen." — Arabic in Bib. Polyglott.
" The four glorious Gospels, of Matthew, Mark, Luke,
and John, are completed." — Persic in Bib. Polyglott.
Other subscriptions are as follow.
" The end of the holy Gospel of John— delivered thirty
years — thirty-two years after the ascension of Christ — in the
Isle of Patmos — in the Greeli tongue at Ephesus — under the
reign of Domitian — written by John when he was an exile
in Patmos — under the Emperor Trajan— and delivered in.
Ephesus by Gains the host of the apostles. John having re-
turned from his exile in Patmos, composed his Gospel being
100 years of age, and lived to the age of 120." — Suidas.
It may be just necessary to inform the Reader that the
most ancient MSS. have scarcely any subscription at all, and
that there is no dependence to be placed on any thing of
this kind that is found in the others ; most of the transcribers
making conclusions according to their different fancies. See
the concluding note of the preceding chapter; and see the
Preface to this Gospel, where other subjects relative to it, arc
discussed.
HARMONIZED TABLE OF CONTENTS
OF
THE FOUR GOSPELS.
The following harmonized Table of Contents of the four Gospels, I have borrowed from Pro-
fessor Michaelis' Introduction to the Neiv Testament, by Dr. Marsh, vol. Hi. p. 40, &c. and think it
will be of use to the Reader in pointing out where the same transaction is mentioned by the Evange-
lists ; what they have in common, and what is peculiar to each. The arrangement of facts, as they
occur in St. Matthew, is here generally followed ; and the other Evangelists collated with his ac-
count. From this Table it will at once appear, how little St. John has, in common with the other
three, except in the concluding part of his Gospel : and hence the propriety will be self-evident of
considering his work in the light of a most important supplement to the Evangelical History.
A few directions for the proper use of this Table may be necessary ; though it is in general so
very plain, that there is little danger of its being misunderstood.
The sections, Nos. 1,2, 3, &c. are produced in a sort of chronological order; and therefore are
found prefixed to those/acts in the different Evangelists, in the order of time in which those facts
are supposed to have succeeded each other: e. g. Luke's Preface is sect. 1st. Matthew having
nothing of this kind. The genealogy under Matt. sect. 2d. Birth of John, sect. 3d. under Luke,
&c. and thus, the apparent irregularity of the numbers prefixed to the transactions mentioned in
the different columns, headed by the names of the Evangelists, is to be understood. The arrange-
ment of Matthew is seldom altered ; but the consecutive facts are numbered as nearly as possible
in the supposed chronological order of their occurrence.
Besides this general harmonical Table of Contents of the four Gospels, I have added three others
The first is a Synopsis of the Gospels of Matthew, Mark, and Luke, constructed by Professor
Griesbach,m order to shew that the whole Gospel of Mark, twenty-four verses excepted, is con-
tained nearly in the same words, in Matthew and Luke,
The second, a Table of forty-two sections, which contain such Transactions as are common to the
three first Evangelists.
And the third, a Table representing those passages in our Lord's sermon on the Mount, which are
found either in ivord or substance in certain places of St, Luke's Gospel. These Tables, it is
hoped, will be considered of real importance by every serious and intelligent Reader.
*g* As I judged some kind of a general Table necessary, I give this as the most convenient, but I shall not consider my
work complete without a regular Harmony of the four Gospels, iii which the whole text from our own Version shall be inserted,
with some improvement on Abp. Newcome's plan, and with some additional notes. This work, which is in hand, will be prin-
ted in the same form as these notes, but separately, that the subscribers who do aot wish for a work of this kind, may not be
obliged to take it.
London, June 1, 1813.
HARMONIZED TABLE OF CONTENTS, &c.
MATTHEW.
MARK-
§ 2. Genealogy of Christ, i.
J— 17
f 6. Joseph's dream, i. 18 —
24. .
$ 8. Birth of Christ, i. 25.
1 1 . Jesus sought and wor-
shipped by the wise men :|
Flight into Egypt, and re-i
turn : Massacre of the child-
ren of Bethlehem, ii. 1 — 23
§ 13. John preaches, iii. 1 — 12.
§ 14. Christ is baptized, iii.|
13— -17.
§ 15. Christ is tempted, iv.|
1— II.
1 1—8.
i. 9— 11,
i. 12, 13.
$ 22. Arrive* in Galilee, calls- k
LUKE.
JOHN.
§ 1. Preface, i. 1 — 4.
iii. 23—38.
§ 3. Birth of John, i. 5— 25.
| 4. Birth of Christ announced
to Mary, i. 26—38.
§ 5. Mary's visit to Elisabeth,
i. 39—56.
§ 7. Birth of John, i. 57—80
ii. 1—20.
§ 9. Circumcision of Christ, ii.
21.
§ 10. Presentation of Christ in
the temple, ii. 22 — 40.
12. Education of Christ, and
remarkable history of him in
his 12th year at the Feast of
the Pass-over, ii. 41 — 52.
iii. 1—20.
iii. 21, 22.
iv. 1—13.
i: 1 — 1 4-.
§ 18
16. Remarkable addition
made by this Evangelist, re-
lative to the testimonies in
favour of Christ, by which
he obtained his tirst disciples,
who soon increased in num-
bers, i. 15 — 51.
17—20. History of Christ
before the imprisonment of
John.
17. Christ returns into Gali-
lee, and turnswater into wine
at Cana, ii. 1 — 11,
1 8. Goes to Jerusalem at the
Feast ol the Pass-over, and
drives the sellers out of the
temple, ii. 1 3 — 22.
19. Instructs Nicodemus in
the nature of the new birth,
ii. 23.— iii. 21.
20. Remains in Judea ; ad-
ditional testimonj' of John
Baptist concerning him, iii.
22—36.
21. Returns (after the im-
prisonment of John) through
Samaria to Galilee: conver-
sation with the Samaritan
woman: many Samaritans
believe on him, iv. 1 — 42.
4 W
HARMONIZED TABLE OF CONTENTS
MATTHEW.
several disciples, and per-
forms miracles, iv. 1 2 — 24.
MARK.
LUKE.
i. 14—20.
\ § 25—30. History of a single day, and that a sabbath
25. Christ teaches in the syn
agogne at Capernaum, and
heals a demoniac, i. 21 — 28
26 Christ ascends a moun-
tain, passes the night in
prayer, and then chooses his
apostles, Hi. 13 — 19.
j 27. Christ delivers a dis
course in which he con-
demns the morality of the
Pharisees, and opposes to it
a better morality, which he
commissions his apostles to
teach, iv. 25. v. vi. vii.
<> 28. Cleanses a leper, viii.
1—4. i. 40—45.
I 29. Heals the servant of a
Centurion, viii. 5 — 13.
§ 30. Restores Peter's mother-
in-law, and after the sabbath
was ended, several other sick
persons, viii. 14—17. 1.29 — 34.
iv. 14.
JOHN.
iv. 43, 44.
§ 23. Remarkable addition of
a second miracle at Cana, by
which the absent son of a
nobleman is instantly re-
24. Christ teaches in the stored to health, iv. 45—54.
synagogue at Nazareth, iv.
15—36* '
§ 25-32. History of a single day, and that a sabbath
iv. 31 — 37.
vi. 12—16.
vi. 17 — 49.
v. 12— 16.
vii. 1 — 10.
iv. 38—41.
* " In point of chronology, this does not belong to the present place, even according to St. Luke : but I place it here
because St. Luke has introduced it immediately after the preceding history. Perhaps it belongs to No. 50. though 1 have not
placed it there, because it does not exactly agree with the accounts quoted in that article from St. Matthew and St. Mark."
f Some critics and harmonists who agree in the main with Professor Michaelis in this part of his Harmony, dissent in a few
particulars. Michaelis thinks that all the transactions included from No. 25. to No. 30. happened on one day. And Professor
Marsh states the argument thus:
No* 27. is the sermon on the Mount, related by Matthew, chap. v. vi. and vii.
No. 28, 29, and 30. The cure of the leper— of the Centurion's servant — of Peter's mother-in-law — and other such persons
at Capernaum, are all related by St. Matthew, chap. viii. 1 — 17. as events which took place on the same day on which the Ser-
mon on the Mount was delivered.
No. 25. not mentioned by Matthew, took place according to Mark, i. 29, 30. Luke iv. 38. on the same day as the cure of
St. Peter's mother-in-law, No. 30.
No. 2d. Christ's choice of the twelve apostles (not mentioned by St. Matthew) immediately preceded the Sermon on the
Mount according to Luke, vi. 12 — 49. consequently all the events in Nos. 25—30. happened on the same day.
Dr. Marsh allows the probability of Nos. 27 — 30 happening on the same day, but thinks Nos. 25, and 26. should not be
referred to the same time.
" On these two articles," says he, " Matthew is totally silent, and therefore we have the authority only of St. Mark and St.
Luke. But though St. Mark and St. Luke refer' No. 25. to the same day as they refer No. 30. yet they both agree in referring
No. 26. to a later day. We have no authority whatsoever, therefore, to refer No. 26. to that day assigned by our author: and
even if we refer No. 25 to that day, it ought not to occupy the place which he has allotted to it, but should immediately precede
No. 30. for the reason already assigned. On the other hand, if we refer No. 26. to that day, we must necessarily refer No. 25.
to an earlier day ; for on these two articles, St. Mark and St. Luke are our only guides, and they both agree in making a very
distinct and circumstantial separation of them." Marsh's Notes to Michaelis' Introd. vol. iii. part ii.p. 69 — 71.
OF THE FOUR GOSPELS.
MATTHEW.
MARK.
LUKE.
§ 33—37.
§ 33. Christ defends his dis
ciples who plucked ears of
corn on the sabbath, xii. 1 — 8.
§ 34. Cures a withered hand,
xii. 9—2].
§ 35. Drives out a devil, and is
accused of doing it by the
assistance of Beelzebub, the
prince of the devils; his
answer, xii. 22 — 50.
37. Preaches in Parables, xiii
1—53.
38. Christ endeavours . to
retire from the multitude
and sails to the other side of
the lake Gennesaret. Ac
count of one who offers him
self to be a disciple of Christ ;
and of another, who requests
permission to remain with his
father, till his death, viii.
—27.
39. Drives out a devil who
calls himself Legion, viii.
28 — 34.
40. Heals a paralytic person,
ix. 1—8.
41. Calls Matthew and Levi;
dines with tax-gatherers, ix
9—17.
42. Heals a woman afflicted
with an hemorrhage, and re
stores the daughter of Jairus,
who was supposed to be dead,
ix. 18—26.
43; Restores two blind men
to sight, ix. 27 — 31.
44. Restores a dumb man to
his speech, ix. 32 — 34.
45. Sends out his twelve
apostles, ix. 35. — xi. 1.
The day immediately following the preceding sabbath
31. Christ departs from Ca-
pernaum, i. 35 — 39. iv. 42 — 44.
§ 32. Restores to life the young
man at Naiu, vii. 1 1 — 17.
§ 32. Peter's copious draught
of fishes ; of which no traces
are discoverable with respect
to the time when it hap-
pened, v. 1 — 1 1.
Another history of a single day, which was likewise a sabbath
JOHN.
ii. 23—28.
iii. 1—12.
iii. 22—35.
iv. 1—34.
iv. 35—41.
v. 1—20.
ii. 1—12. v. 21.
ii. 13—22.
v. 22—43.
vi. 7—13.
vi. 1—5 •
vi. 6—11.
viii. 19—21. xi. 14—36.
36. Dines with a Pharisee ;
conversation at table, xi. 37.
— xii. 12.
viii. 4 — 1!
viii. 22—25. ix. 57—62.
viii. 26—39.
v. 17—26.
v. 27—39.
viii. 40 — 56.
ix. 1 — 6. and (but at a later
period) the seventy disciples
x. 1—24.*
* « I place the sending out of the seventy disciples in the same article with that of the twelve apostles, merely because the
two facts resemble each other; for we have no knowledge of the precise period in which the former event happened. The
Evangelists themselves have often adopted a similar plan."
4u2
HARMONIZED TABLE OF CONTENTS
MATTHEW.
$ 4ti. Answers John, who en-
quires of him, whether he is
the Messiah, xi. 2 — 19.
§ 47. Curses the cities, in
which he had performed the
greatest part of his miracles,
xi. 20—30.
MARK.
§ 50. Christ comes to Naza-
reth, where he is disrespect-
fully treated, xiii. 54—58.
$51. Herod, who had beheaded
John, is doubtful what he
should believe of Christ, xir.
1 — 12.
53. Five thousand men fed
with five loaves and two
fishes, xiv. 13 — 36.
54. Discourses on washing of
hands, clean and Hnclean
meals, and other Jewish doc
trines, xv. I — 20.
55. Christ heals the daughter
of a Canaanite woman, xv.
21—28.
56. Performs several mira-
cles, xv. 2(- — 31.
57. Feeds lour thousand men
with seven loaves and a few
small fishes, xv. 32 — 39.
58. Answers those who re-
quire a sign from heaven,
xvi. 1> — 4.
59. Commands his disciples
to beware of the leaven of
the Pharisees, which com-
mand they misunderstand,
xvi. 5—12.
§ 61. Asks his disciples whom
they suppose him to be
Peter answers that he is the
Messiah, which Jesus con-
firms, xvi. 13—20.
§ 62. Foretells his death on
the cross, xvi. 21 — 28.
§ 63. Is transfigured on a lofty
mountain beyondthe Jordan,
*yii. 1— IS,
vi. 1—6.
vi. 14—29.
vi. 30—56.
vii. 1—23.
vii. 24 — 30.
vii. 31—37.
viii. 1 — 10.
viii. 11—13.
viii. 14 — 21.
60. Restores a blind man to
sight, viii. 22 — 26.
viii. 27 — 30.
viii. 31. — ix. I.
lx. 2— 13.
LUKE.
vii. 18—35.
§ 48. Is anointed by a woman,
who had led a sinful life, vii
37—50.
§ 49. Aecount of those who
ministered to Christ on his
travels, viii. 1 — 3.
Perhaps chap. iv. 15 — 30,
which I placed No. 24, be-
longs to this article, and
contains the same history,
but differently related.
JOHN.
ix. 7—9.
ix. 10—17.
ix. 18—21.
ix. 21—27.
ix. 28—36.
§ 52. Account of several re-
markable transactions and
discourses at a great festival
in Jerusalem, omitted by the
other Evangelists, chap, v^
entire.
vi. entire^
V
OF THE FOUR GOSPELS.
MATTHEW.
§ 64. Cures a lunatic, xvii.
14—21.
§ 65. Again foretells his ap-
proaehing sufferings, xvii.
22—23.
§ 66. Pays the half shekel at
tribute for the service of the
temple, xvii. 24 — 27.
§ 67. His diocourses occasioned
by the dispute, who was the
greatest in the kingdom of
heaven, xviii. 1 — 20.
§" 68. Answers Peter's ques
tion how often we must for-
give, xviii, 21 — 35.
MARK.
ix. 14—29.
ix. 30— 32,
ix. 3S— 50.
LUKE.
ix. 37—42.
ix. 43—45.
ix. 46 — 50. xvii. 1 — 4.
JOHN.
69 — 83. Single scattered ae
counts, recorded only by St.
Luke, some of which belong
to the three or four last
months of the life of Christ ;
others to an earlier period,
and which are not arranged
according to the order of
time.
69. Christ is refused the
offices of hospitality by the
Samaritans, ix. 51 — 56.
70. Answers the question,
who is our neighbour, x. 25
— 37.
7 I . Visits Martha a second
time : his discourse relative
to her too anxious prepara-
tions for table, x. 38 — 42.
72. Teaches his disciples to
pray, xi. 1 — 13.
73. Discourses occasioned byj
the request which a person
present had made to Christ,
that he would command his
brother to divide with him
his inheritance, xii. 13 — 59.
74. Discourses occasioned by
Pilate's having put to death
several Galileans, and ming-
led their blood with their
sacrifices, xiii. 1 — 9.
75. Christ cures on the sab-
bath-day an infirm woman,
who was unable to walk up
right, xiii. 10 — 22.
76. Answers the question,
whether few or many will be
saved, xiii 23 — 30.
77. Replies to those who de-
sire him to retire because
Herod sought to .-ut him to
death, xiii. 31 — 35.
78. Dines with a Pharisee on
the sabbath-day. His ac-
tions and discourses on thai
occasion, xiv. entire.
79. Dices with publicans,
HARMONIZED TABLE OF CONTENTS
MATTHEW. J
MARK.
LUKE. 1 JOHN.
and justifies his eonduct toj
those who censure him. Ac-J
ceptation of the Gentiles, xv.j
entire. j
§ 80. On this occasion he in-!
structs his disciples in the!
true use of riches, and de-|
fends his doctrine against thej
Pharisees, who deride it. xvii
entire. '
§81. His discourse on the ex-
traordinary effects of faith,
xvii. 5—10.
§ 82. Heals ten lepers, of whom
the Samaritan alone returned
thanks, xvii. 11 — 19.
§ 83. Answers the question,
when the kingdom of God,
should come, xvii. 20. — xviii.
§ 84. Answers the question re-
14.
lative to divorces, xix. I — 12.
x. 1 — 12.
§ 85. Takes little children into
his arms, and blesses them ;
and oh this occasion reproves
his disciples, xix. i3 — 15.
x. 13—16.
xviii. 15 — 17.
§ 86. Answers a rich young
man, who asked him how he
should obtain eternal life ;
Christ's important discourse
on this occasion with his
disciples, xix. 16. — xx. 16.
x. 17—31.
xviii. 18 — 30.
§ 87. Discourses again on his
appoaching death, xx. 17
— 19.
§ 88. The mother of the sons
x. 32—34.
xviii. 31 — 34.
of Zebedee requests for them
the first rank in the kingdom
of Christ ; Christ's answer,
xx, 20—28.
x. 35—45.
§ 89—92. Supplement of several events and discourses
omitted by the three first Evangelists, which took place
especially at Jerusalem, and which belong; to the period
between No. 53. and No. 88.
§ 89. Christ's actions and dis-
courses at Jerusalem, at a
feast of tabernacles, vii. 1. —
x. 21.
§ 90. Discourses at Jerusalem
at the festival of the dedica-
•
tion of the temple, x. 22 —
42.
§ 91. Christ raises Lazarus
fr^jp the dead, xi. 1 — 46.
§92. Returns to Ephraim, xi,
§r 93. Restores two blind men
54.
to sight, xx. 29 — 34-.
x. 46—52.
xviii. 35—43.
§ 94. Visits Zaccheus, xix. 1
—10.
§ 95. Describes in a parable
the Jews who rejected him,
xix. 11 — 27.
■ ;..
OF THE FOUR GOSPELS.
MATTHEW.
MARK.
LUKE.
JOHN.
§ 96. Christ is anointed at
Bethany by Mary ; he de-
fends this action against the
unjust censure of his disci-
ples, and particularly of Ju-
das lscariot, who forms the
resolution to betray him,
xx vi. 0— 13.
xiv. 3—9.
xii. 1—8.
§ 97. Christ's entry into Jeru-
salem, xxi. 1 — 11.
xi. 1—10.
xix. 28—44.
xii. 12--1C,
§ 98. He goes as Lord into the
temple, and again drives out
the sellers; he curses a fig-
tree, xxi. 1 2 — 22.
xi. 1 1—26.
xix. 45—48.
§ 99. Answers the question by
what power he does this, xxi.
v
23—46.
xi. 27— xii. 12.
xx. 1—19.
§ 100. Parable of the neglected
festival of a king,xxii. 1 — 14.
.
8 101. Answer to the question
relative to tribute money,
xxii. 13—22.
xii. 13—17.
xx. 20—26.
§ 102. Answers to the objec-
tion made by the Sadducees
to the resurrection of the
dead,xxii. 23—33.
xii. 18—27,
xx. 27—40.
§ 103. Answer to the question,
•
which is the great command-
ment of the law ? xxii. 34 —
40.
xii. 28—34.
§ 104. The question proposed
whose son the Messiah is ?
xxii. 41 — 46.
xii. 35—37.
xx. 41—44.
8 105. Discourses against the
Pharisees, xxiii. entire.
xii. 38—40.
§ 106. Small alms offering of a
widow commended, xii. 41
xx. 45—47.
§ 107. Prophecy of the de-
—44.
xxi. 1 — 4.
struction of Jerusalem, xxiv.
entire.
§ 108. Addition to the pre-
xiii. entire.
xxi. 5 — 38.
ceding prophecy, found only
in the Gospel of St. Matthew,
xxv. 1—30.
8 1 09. Christ answers the ques-
tion relative to the last judg-
ment, xxv. 31 — 46.
§ 110. After the preceding
discourses were ended, he
again foretells his approach:
ing death, xxvi. 2.
§111. Of the Greeks who
wished to see Jesus; Christ's
discourse on this occasion,
and the answer from heaven,
xii. 20—36.
§ 1 ! 2. Discourse on the infide-
•'■
lity of the Jews after the
-
performance of so many mi-
racles, xii. 37—50.
§113 Judas lscariot promises
HARMONIZED TABLE ■■ OF CONTENTS
MATTHEW.
to betray Christ, and receives
30 pieces of silver, xxvi. 3
5. 14—16.
§ 1 1 4. Preparation for the feast
ofthepass-over,xxvi.l7 — 19
§ 116. He sits down to table
and speaks of his betrayer,
xxvi. 20 — 25.
§ 118. Institutes the Holy Sup
per, xxvi. 26 — 29.
MARK.
§ 121. Christ goes into the
garden of Gethsemane, and
foretells to Peter that he
would deny him, xxvi. 30 —
35.
§ 123. Prayer that the cup
might be removed from him
xxvi. 36—46.
§ 124. Christ is taken into cus
tody, xxvi. 47 — 56.
§ 125. Brought before the Sail'
hedrin, and condemned ; is
denied by Peter, xxvi. 57 —
75.
§ 126. Christ is led before Pi-
late; Judas hangs himself,
xxvii. 1 — 10.
§ 127. Christ is accused before
Pilate, xxvii. 11 — 23.
§ 128. Is condemned to death
xxvii. 24—31.
§ 129. And crucified, xxvii.
32—38.
§ 1 30. Is reviled on the cross
xxvii. 39—49.
§ 1 32 Extraordinary events at,
the death of Christ, xxvii. 50.!
—54.
xiv. 10, 11.
xiv. 12—16.
xiv. 17—21.
xiv. 22—25.
xiv. 26—31.
xiv. 32—42.
xiv. 43 — 52.
xiv. 53 — 72.
«
XV. 1.
xv. 2—14.
xv. 15—20.
xv. 21 —28.
xv. 29—36.
xv. 38—41.
LUKE.
xxii. 3—6.
xxii. 7—13.
JOHN.
xiii. I.
§ 115. Christ, before he eats
. the feast of the pass-over
washes the feet of his disct-
ples, xiii. 1—20.
xxii. 14.
§117. Presents to his apostles
the cup of the pass-over; his
discourse on that occasion,
xxii. 15—18.
xxii. 19,20.
§119. After supper he speaks
again of his betrayer, xxii.
21—23.
|§ 1 20. Another dispute among
the apostles who should be
the greatest in the kingdom
of God, xxii. 24—30.
xiii. 21-*-30.
xxii. 31 — 38.
xxii. 39 — 46.
xxii. 47—53.
xxii. 54—71.
xxiii. 1.
xxiii. 2—22.
xxiii. 23—25.
xxiii. 26—35.
xxiii. 36—43.
xxiii, 44—49.
§ 122. His discourse on the
way, xiii. 31.— xvii. 26.
xviii. 1 — 12.
xviii. 13 — 28.
xviii. 29 — xix. 12.
xix. 13 — 16.
xix. 17 — 24.
§131. Supplement of several
facts not recorded by the
other Evangelists, xix. 25—
30.
§ 133. Christ, on examination,
is found to be already dead;,
and is moreover pierced with
a spear, xix. 31—37.
OF THE FOUR GOSPELS.
MATTHEW.
§ ] 34. Burial of Christ, xxvii
55—61.
§ 135. Appointment of a guard
at his sepulchre, xxvii. 02—
66.
§ 137. Resurrection of Christ
and the first accounts of it
which are brought by the
women, xxviii. 1 — 10.
MARK.
LUKE.
§ 139. The guards bring the
account to the chief priests,
and are bribed to say that
the disciples had stolen the
body, xxviii. 11 — 15;
144. Christ shews himself in
Galilee to all hisdisciples, on
a mountain where Christ had
appointed them, xxviii. 16 —
20.
xv. 42—47.
136. The women purchase
spices to embalm the body
of Christ, xvi. 1.
xvi. 2 — 8.
§ 138. Further accounts of the
resurrection brought by Ma-
ry Magdalene, who sees
Christ alone, and is com-
manded to report it to the
apostles, xvi. 9 — II.
140. Christ shews himself
alive to the two disciples
who were going to Emmaus,,
xvi. 12, 13.
141. Christ shews himself to
the apostles, and to several
disciples who were with
them, xvi. 14— -18.
xxiii. 50—55.
JOHN
xix. 38—42
xxiii. 56.
xxiv. 1—12
xx. I — 19
ss. 11—1$
xxiv. 13—35,
xxiv. 3§—49.
xx. 19—25.
§ 142. Eight days after, he
shews himself to the 1 1 apos-
tles, Thomas likewise being
then present, xx. 24—31.
§ 143. Christ shews himself to
two disciples and five apos-
tles at the sea of Tiberias,
Remarkable discourse with
Peter and John, xxi. entire.
TABLE II.
Professor Griesbach, who believed that St. Mark constructed his Gospel from those of Matthew
and Luke, has drawn up a Harmony of these three Evangelists, in-which he shews that, 24 verses
excepted, the whole of St. Mark's Gospel is contained in those of St. Matthew and St. Luke. His
whole scheme in detail may be seen in his Synopsis Evang. Matt. Marcify Lucce, 8vo. Hal. 1776.
From his Commentationes Theologies Dr. Marsh gives the following Table, which brings the whole
into the narrowest compass. Let it be observed that the middle column contajns the whole of St.
Mark's Gospel ; those to the right and left contain the portions of St. Matthew's Gospel and St,
Luke's which correspond to the stated portions of the Oospel according to St. Mark.
4 x
{ \
HARMONIZED TABLE OF CONTENTS
MATT HE W.
MARK.
Lt <J Jv.f*_.
!-■«' aa
iii. 1 — 4. 22.
i. 1—20.
21—39.
iv. 31—44.
xii. 15, 16,
40. iii. 6.
iii. 7—12
v. 12.— vi. 11.
22, 23.
13—19.
20,21.
vi. 12—16.
24—32.
22—30.
46—50.
31—35.
xiii. 1 — 23.
iv. 12—20.
24—30.
21 — 25.
26—29.
viii. 16—18.
31, 32.
30—32.
34, 35.
33, 34.
3* — 4-1.
22—25.
$ 3— 58.
V. 1-43.
vi. 1 — 6.
26—56.
xiv. 1 , 2.
3—12.
7—13.
14 — 16.
17—29.
ix. 1—6.
7—9.
xiii. 13 — 21.
22.— xvi. 1 2,
30, 31.
32—44.
45 .--v iii. 21.
viii. 22—26.
10.
11—17.
xvi. 13. — xviii. 9.
xix. 1 — 12.
27.~ix.50.
X. 1 — 12.
18—51.
13. — xxiii. 1.
xxiv. 1 — 36. !
13.— xii. 37.
xii. 38—44.
xiii. 1—32.
33—37.
xviii. 15. — xx. 44.
xx. 45. — xxi. 4.
xxi. 5, seq.
xxvi. I. — xxviii. 8.
xiv. 1.— xvi. 8,
xvi. 9.
10—13.
xxiv. 10 — 35.
14.
36—43.
xxviii. IS- — 20.
15—18.
19.
50— -51.
20.
•
See Dr. Marsh's Origin of the three first Gospels, p. 1 80.
TABLE III.
The following 42 sections, extracted from Ekhorn by Dr. Marsh, contain such transactions as are
common to the three former Evangelists: St, Mark and St. Luke having precisely the same ar?
rangement. From section 19to the end, St. Matthew's arrangement is the same with that of Mark
and Luke; but he has arranged the subjects contained in the 18 first sections in a different manner.
§ 1. John the Baptist, Mark i. 2—8. Luke iii. 1—18. Matt. iii. 1 — 12.
§ 2. Baptism of Christ, Mark i. 9— 1 1. Luke iii. 21, 22. Matt. iii. 13—17.
,| 3. Temptation of Christ, Mark i. 12, 13. Luke iv* 1 — 13. Matt. iv. 1— IK
OF THE FOUR GOSPELS.
§ *. Christ's return to Galilee, and arrival at Capernaum, Marki. 14. Luke iv. 14. Matt. iv. 12, IS
5 5. Cure of Peter's mother-in-law, Marki. 29— 34. Luke iv. 38— 41. Matt. viii. 14—17.
§ 6. Cure of a leper, Mark i. 40—45. Luke v. 12—16. Matt. viii. 2—4.
§ 7. Cure of a person afflicted with the palsy, Mark ii. 1 — 12. Luke v. 17—26. Matt. ix. I— S,
§ 8. Call of St. Matthew, Markii. 13—22. Luke v. 27—39. Matt. ix. .9—17.
§ 9. Christ goes with his disciples through the corn-fields, Mark ii. 23—28. Luke vi. i— 5. Matt. xii. 1—8.
§ 10. Cure of a withered hand, Mark iii. 1—6. Luke vi. 6—11. Matt. xii. 9—15.
§ 11. Preparation for the Sermon on the Mount, Mark iii. 7—19. Luke vi. 12—19. Matt. iv. 23—25.
5 12. Confutation of the opinion that Christ casts out devils by the assistance of Beelzebub, Mark iii. 20—30. Matt. xii.
22 — 45, (perhaps formerly Luke also.)
§ 13. Arrival of the mother and brethren of Christ, Mark iii. 31—35. Luke viii. 19—21. Matt. xii. 46—50.
§ 14. Parable of the sower, Mark iv. 1—34. Luke viii. 4—18. Matt. xiii. 1—34.
§ 15. Christ crosses the sea, and undergoes a storm, Mark iv. 35—41. Luke viii. 22—25. Matt. viii. 18—27,
§ 16. Transactions in the country of the Gadarenes, Mark v. 1 — 20. Luke viii. 26 — 39. Matt viii. 28—34,
5 17. The daughter of Jairus restored to life, Mark v. 21—43. Luke viii. 40—56. Matt. ix. 18—26.
§ 18. Christ sends out the twelve apostles, Mark vi. 7—13. Luke ix. 1—6. Matt. x. 1—42.
§ 1 9. The fame of Christ reaches the court of Herod, Matt. xiv. 1 — 12. Mark vi. 14 — 29. Luke ix. 7 — 9.
§ 20. Five thousand men fed, Matt. xiv. 13—21. Mark vi. 30—44. Luke ix. 10—17.
5 21. Acknowledgment of the apostles that Christ is the Messiah, Matt. xvi. 1 3 — 28. Mark viii. 27. — ix. I . Luke ix. 1 8 — 27,
§ 22. Transfiguration of Christ on the mount, Matt. xvii. 1—10. Mark ix. 2—9. Luke ix. 28—36.
§ 23. Christ cures a daemoniac whom his apostles were unable to cure, Matt. xvii. 14—21. Mark ix. 14—29. Luke ix.
37—43.
8 24. Christ foretells his death, Matt. xvii. 22, 23. Mark ix. 30—32. Luke ix. 43—45.
§ 25. Dispute among the disciples about precedence, Matt, xviii. 1 — 5. Mark ix. 33 — 37. Luke ix. 46 — 48.
§ 26. Christ blesses children who are brought to him, and answers the question by what means salvation is to be obtained ?
Matt. xix. 13—30. Mark x. 13—31. Luke xviii. 15—30.
§ 27. Christ again foretells his death, Matt.xx. 17—19. Mark x. 32—34. Luke xviii. 31— 34.
? 28. Blind men at Jericho restored to sight, Matt. xx. 29 — 34. Mark x. 46—52. Luke xviii. 35—43.
3 29. Christ's public entry into Jerusalem, Matt. xxi. 1 — 11. Markxi. 1 — 10. Luke xix. 29 — 44.
§ 30. Christ expels the buyers and sellers from the temple, Matt. xxi. 12 — 14. Mark xi. 15 — 17. Luke xix. 45, 46.
o 31. Christ called to account by the chief priests and elders for teaching publicly in the temple; he answers them, and thea
delivers a parable, Matt. xxi. 23—27, 33—46. Mark xi. 27. xii. 12. Luke xx. 1—19.
§ 32. On the tribute to Caesar, and marriage with a brother's widow, Matt. xxii. 15— 33. Mark xii. 13 — 34. Luke xx.
20—40.
5 33. Christ's discourse with the Pharisees relative to the Messiah being called Lord, by David, Matt, xxii. 41 — 16. Mark
xii. 35—37. Luke xx. 41—44.
§ 34. The Pharisees censured by Christ, Matt, xxiii. 1, &c. Mark xii. 38 — 40. Luke xx. 45 — 47.
§ 35. Christ foretells the destruction of Jerusalem, Matt. xxiv. 1 — 36. Mark xiii. 1 — 36. Luke xxi. 5 — 36.
§ 36. Prelude to the account of Christ's passion, Matt. xxvi. 1 — 5. Mark xiv. 1, 2. Luke xxii. 1, 2.
§ 37. Bribery of Judas, and the celebration of the pass-over, Matt. xxvi. 14 — 29. Mark xiv. 10 — 25. Luke xxii. 3 — 23,
§ 38. Christ goes to the Mount of Olives, Matt. xxvi. 30—46. Mark xiv. 26—42. Luke xxii. 39—46.
§ 39. He is seized by a guard from the chief priests, Matt, xxvi, 47 — 58. Mark xiv. 43 — 54. Luke xxii. 47 — 55.
§ 40. Peter's denial of Christ, &c. Matt. xxvi. 69.— xxvii. 19. Mark xiv. 66.— xv. 10. Luke xxii. 56.— xxiii. 17.
§ 41. The crucifixion and death of Christ, Matt, xxvii. 20—66. Mark xv. 1 1 — 47. Luke xxiii. 13 — 56.
§ 42. The resurrection, Matt, xxviii. 1, &c. Mark xvi. 1, &c. Luke xxiv. l,&c.
See Dr. Marsh's Origin of the three first Gospek, p, 193
HARMONIZED TABLE OF CONTENTS, &c.
TABLE IV.
The following Table represents the passages in our Lord's Sermon on the Mount, contained in.
Matt. v. vi. and vii. which are found in word or substance in the Gospel according to Luke, in the
parallel passages here noted in a collateral column.
MATTHEW.
LUKE.
v. 3—6.
11, 12.
15.
18.
25, 26.
32.
39—42.
44.
45.
46, 47.
48.
vi. 9—13.
19—21.
22, 23.
24.
25—33.
vii. I — 5*
7—1 1„
12.
13.
16—21.
22, 23.
24 — 27.
▼i. 20, 21.
22, 23.
xi. 33.
xvi. 17.
xii. 58, 59.
xvi. 18.
vi. 29, 30.
27, 28.
35.
32, 33.
36.
xi. 2 — 4.
xii. 33, 34.
xi. 34. — 36.
xvi. 13.
xii. 2 • — 31.
vi. 37 — 42.
xi. 9 — 13.
vi. 31.
xiii. 24.
vi. 43 — 16.
xiii. 25—27.
vi. 47—39.
See Dr. Marsh's Origin of the three first Gospels, p. 400.
fc$* It was intended to have given the General Preface, including an account of the different
MSS. and Versions quoted in this work, at the end of this Gospel ; but this could not be done
without delaying the publication of this part too long. It shall be delivered with the Acts of the
Apostles, and printed so, that it may be prefixed to the Gospel of Matthew. As the Book of the
Acts is very intimately connected in its subject, with the Gospels, the General Preface will have
respect to this also; and the present delay will be ultimately advantageous to this partef the
Work,
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